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L^BI^A^RY 

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OF   THE 

Thfeologieal   Seminary, 

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PRINCETON,    N.J. 

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ZnTQUIRir     ON    MISSIONS 

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THE   STATE   OF  RELIGION." 


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THE 

RELIGIOUS  WORLD 

DISPLAYED ; 

OR 

A  VIEW 

OF   TH£ 

FOUR  GRAND  SYSTEMS  OF  RELIGION, 

JUDAISM,  PAGANISM, 
CHRISTIANITY,  AND  MOHAMMEDISM; 

AND  OF 

THE  VARIOUS  EXISTING  DENOMINATIONS,  SECTS,  AND 
PARTIES,  IN  THE  CHRISTIAN  WORLD. 

TO  WHICH  IS  SUBJOINED, 

A  VIEW  OF 
DEISM  AND  ATHEISM, 


IN  THREE  VOLUMES. 


BY  THE 

Rev.  ROBERT  ADAM,  B.  A.  Oxford, 

Minister  of  the  Episcopal  Congregation,  Blackfriar's  Wynd,  Edinburgli ; 
and  Chaplain  to  the  Right  Honourable  the  Earl  of  Kellie. 


Prove  all  things  :  hold  fast  that  which  is  good. 

1  Thessai.  5.  v.  21. 


VOL.  IIL 


'P.  ' 


PHILADELPHIA: 
PUBLISHED  BY  MOSES  THOMAS, 

No.  52,  Chesnut  Street. 

1818. 


'*  We  have,  I  verily  believe,  in  our  count»y,  the  best  establishment  of 
Christianity,  in  doctrine  and  discipline,  and  the  most  conducive  to  every 
good  purpose  of  society  ;  but  yet  it  behoves  us  to  look  impartially  into  the 
different  controversies  and  opinions,  and  Confessions  of  Faith." — Archbishop 
Dbummoxd's  Letter  on  Theol.  Study,  subjoined  to  his  Sermons,  8vo.  1803. 


CONTENTS 


OF 


VOLUME  THIRD. 


*  The  Kirk,  or  Church  of  Scotland 
Dissenters  in  England  and  Scotland 

*  Protestant  Dissenters  in  England 
Presbj'terians  in  England  -  -  - 

•  English  Independents  ... 
* Baptists              .  -  -  - 

•  —— —  Particular  Baptists  -  -, 

■  General  Baptists  ... 

■  Baptists,  continued  ... 

*  Protestant  Dissenters,  continued 

**  Methodists,  Mr.  Wesley's  Connexion 

Methodist  New  Connexion  -  .  - 

Calvinistic  Methodists,  Mr.  Whitfield's  Connexion 

— — — _—  Lady  Huntingdon's  Connexion 

Methodists,  continued 

"**  Old  Dissenters,  or  Cameronians,  in  Scotland 

*•  Glassites,  or  Sandemanians 

•  Secedere  .... 

*  Burgher  Seceders  ... 

*  Anti-Burgher  Seceders 
**  Constitutional  Associate  Presbytery 

*  Seceders,  continued  ... 
•The  Relief  Kirk 

**  The  Scottish  Baptists 

••  The  Bereans         .  -  -  - 

•  The  Scottish,  or  New  Indcpenpents 

•  Moravians,  or  United  Brethren 

♦  Quakers 


PAGE 

5 

36 

37 

48 

53 

61 

76 

77 

80 

86 

91 

138 

144 

150 

154 

161 

174 

19G 

200 

209 

217 

223 

227 

237 

253 

264 

293 

318 


IV  CONTENTS.  > 

9 

PAGE 

*  Hutchinsonians  .-..---  354 

Millenarians  .-....'-  366 

Universal  Restorationists  .            -            .            -            .  379 

Rellyan  Universalists  -■-..-.  393 

Destructionists  ----...  394 

**  Swedenborgians  -....-  397 

Sabbataiians  -.--.,-  42O 

Mystics  .......  427 

Duokers  -           -           -           -         ,  -           -           -  433 

Jumpers  .......  441 

Shakers  ..,..-.  446 

Deists  -            -            -            -          '-            .            -  453 

Atheists                  488 

J\''ote.  Notwitlistanding  the  size  to  which  this  werk  has  swelled  is  far  be- 
yond what  was  origiially  intended,  several  minor  sects  and  parties  are 
M  lioUv  omitted  for  want  of  room. 


THE  KIRK, 


oga 


CHURCH  OF  SCOTLAT^D. 


Name, Rise,  Progress,  &c. — The  word  A7rA-, 
signifying  Church,  is  of  Saxon  original,  or  may  be 
considered  as  a  contraction  of  tlie  two  Greek 
words  Kvgta  c/xoc,  the  house  of  God,  and  is  still  used 
in  Scotland,  where  it  is  chiefly  confined  to  the 
Establishment,  and  the  Relief  Synod.* 

The  most  eminent  Scottish  reformer  was  John 
Knox,  a  man  of  considerable  abilities,  of  no  less 
courage  and  resolution,  a  disciple  of  Calvin,  and  a 
warm  admirer  of  the  constitution  and  discipline 

*  The  word  kirk  is  used  for  a  church  also  in  Flanders  ; 
of  this  Dunkirk  is  an  instance. — The  Latins  calkd  the 
church  Domimciini,  or  Domus  Dt  i,  God's  House  ;  which 
answers  to  the  Greek  Kwg/ct»oi',  whence  the  Saxons  derived 
their  name  Kyrick  or  Kyrck,  and  the  Scotch  and  Enp,lish 
Kyrk,  or  Kirk  and  church. — Tertullian  called  the  church 
Domus  Columba. 

VOL.  III.  B 


6  THE  KIRK,  OR  CHURCH 

which  he  had  establishecF  at  Geneva.  Almost 
from  the  sera  of  the  Reformation  in  Scotland,  till 
that  of  the  Revolution,  there  was  a  perpetual  strug- 
gle between  the  court  and  the  people  for  the  esta- 
blishment of  an  Episcopal  or  a  Presbyterian  form 
of  Church  Government.  The  former  model  of  ec- 
clesiastical polity,  was  patronised  by  the  house  of 
Stuart,  on  account  of  the  support  which  it  gave  to 
the  prerogatives  of  the  crown  ;  the  latter  was  the 
favourite  of  the  majority  of  the  people,  not  so 
much  doubtless  on  account  of  its  superior  claim  to 
apostolical  institution,  as  because  the  laity  are  tliere 
mixed  with  the  clergy  in  church  judicatories,  and 
the  two  orders,  Avhich  under  episcopacy  are  kept 
so  distinct,  incorporated,  as  it  were,  into  one  body. 
But  the  history  of  the  Scottish  reformed  Church, 
before  the  accession  of  Charles  II.  to  the  throne,  is 
not  very  generally  known,  even  at  this  day,  and  it 
is  of  so  extraordinary  a  nature,  that  Dr.  Pagitt  has 
well  observed,  "  We  read  of  many  reformations, 
but  of  such  one  as  is  now  in  Scotlanc^  we  never 
heard  of.'**  That  John  Knox  and  hi»  brethren 
were  violent  reformers,  laying  it  down  as  a  princi- 
ple, that  in  new  modelling  their  church  they  could 
not  recede  too  far  from  the  church  of  Rome,  is  ge- 
nerally knoM'n ;  but  it  is  not  much  known,  that 
those  men  were  not,  in  the  proper  sense  of  the 
word,  Presbyterians;  for  the  first  proposal  of  divid- 
ing the  Church  of  Scotland  into  presbyteries,,  as  it 
is  now  divided,  was  made  in  the  General  Assem- 

*  Christianografihy,  p.  188. 


OF  SCOTLAND.  7 

bly,  1579,*  though  the  reformation  had  been  sup- 
ported by  the  civil  power  from  1560.  In  its  con- 
stitution during  those  nineteen  years,  the  Co?ig?'e- 
gationy  as  the  reformed  Church  was  then  styled, 
seems  to  have  resembled  the  Lutheran  churches  in 
Germany;  the  kingdom  being  divided  into  dis- 
tricts, over  which  were  placed  superintendants  with 
episcopal  powers;  but  each  superintendant,  ab- 
surdly enougli,  amenable  to  the  jurisdiction  of  the 
Synod,  of  which  he  was  appointed  permanent  mo- 
derator. This  constitution  was  so  very  defective, 
that  is  could  not  well  subsist.  Accordingly,  the 
old  ecclesiastical  government,  by  Archbishops, 
Bishops,  &c.  was  restored  in  1572,  when  the  church 
put  on  a  more  regular  appearance  of  Episcopacy. 
This,  however,  did  not  continue  long  ;  for  in  1581, 
the  presbytery  of  Edinburgh  was  erected,  the  first 
in  Scotland  ;  but  those  courts  called  Presbyteries, 
were  not  generally  agreed  to  by  the  king  till  1586, 
nor  ratified  by  an  act  of  Parliament  until  1592, 
when  Presbyterianism  became  the  establishment 
of  Scotland. 

This  constitution  of  the  church  was  far  from 
being  acceptable  to  King  James.  Even  before  his 
accession  to  the  throne  of  England,  he  had  ac- 
quired such  influence  over  the  Scottish  clergy,  as 
to  obtain  from  them  an  acknowledgment  of  the 
Parliamentary  jurisdiction  of  bishops,  and  after 
that  event  he  prevailed  with  them,  in  1606,  to  re- 

*  Yet  Dr.  Hill  dates  the  first  establishment  of  Presby- 
terian Governnaent  in  1560.  See  p.  234.  of  his  Theological 
Institutes. 


8  THE  KIRK,  OR   CHURCH 


ceive  those  who  were  styled  Bishops,  as  peqietual 
presidents  or  moderators  in  their  ecclesiastical 
synods.  It  was  not  however,  till  1610,  that  there 
was  in  Scotland  a  reformed  Episcopacy,  such  as 
tlie  Church  of  England  has  always  enjoyed,  and 
such  as  Cyprian  and  the  other  luminaries  of  the 
third  century  would  have  acknowledged  as  regu- 
lar and  apostolical.  By  the  General  Assembly 
which  was  that  year  held  in  Glasgow,  Episcopacy 
was  solemnly  voted  to  be  thenceforward  the  go- 
vernment of  the  Church  of  Scotland ;  and  it  is  re- 
markable, that  of  more  than  170  members,  of 
whom  that  Assembly  consisted,  only  five  voted 
against  Episcopacy,  and  seven  who  could  come 
to  no  determination,  declaring,  non  liquet.^ 

Presbyterianism  thus  rejected,  was  again  set  up 
on  the  ruins  of  Episcopacy  by  the  covenanters  in  ' 
the  reign  of  Charles  I.,  and  continued  during  the 
inteiTegnum ;  but  the  episcopal  form  was  re-esta- 
blished by  his  son  and  successor  in  ^661 ;  and 
this  constitution  of  tlie  Church  remained  till  the 
Revolution  in  1688,  when  Presbyterianism  was 
finally  established,  and  in  1690  ratified  by  act  of 
Parliament. — Thus  Scotland  and  England  having 
been  separate  kingdoms  at  the  time  of  the  Refor- 
mation, a  difference  of  circumstances  in  the  two 
countries  led  to  different  sentiments  on  the  sub- 
ject of  religion,  and  at  last  to  different  religious 

*  See  The  Fundamental  Charter  of  Presbytery  as  it  hath 
been  lately  established  in  the  Kingdom  of  Scotland,  published 
in  London  1695  ;  and  the  British  Critic  for  Feb.  1805. 

See  also  above,  Vol.  II.  pp.  298,  403,  &c. 


OF    SCOTLAND.  9 

establishments.  And  when  they  were  incorpora- 
ted into  one  kingdom  by  the  treaty  of  union,  the 
same  regard  to  the  inclinations  of  the  commonalty 
of  Scotland,*  to  which  Presbytery  owed  its  first 
establishment  in  this  country,  produced  a  declara- 
tion, to  which  both  kingdoms  gave  their  assent, 
that  "  Episcopacy  shall  continue  in  England,  and 
that  the  Presbyterian  Church  Government  shall  be 
the  only  government  of  Christ's  Church  in  that 
part  of  Great  Britain  called  Scotland.''^ 

It  is  also  guaranteed  by  the  5th  Article  of  the 
Union  with  Ireland,  not  only  "  that  the  Churches 
of  England  and  Ireland,  as  now  established,  be 
united  into  one  Protestant  Episcopal  church,  to 
be  called.  The  United  Church  of  England  aud 
Ireland  ;^^  but  also  that  "  in  like  manner,  the 
doctrine,  worship,   discipline,   and  government  of 

*  According^  to  the  Presbyterians  themselves — "at  no 
one  period  was  Episcopacy  established  in  this  country  but 
by  the  strong  hand  of  power,  and  by  the  most  violent  and 
unchristian  nieasures;"  and  they  insist  that  a  great  majo- 
rity of  the  nohiliiy  and  gentry,  as  well  as  of  the  common- 
alty, favoured  Presbytery  at  the  Revolution.  On  the  other 
hand,  see  above,  vol.  ii.  p.  413. 

t  See  the  Appendix  to  Dr.  Hill's  Theol.  Institutes^  or 
the  "  Act  ratifying  the  Confession  of  Faith  and  settling 
Presbyterian  Church  Government  in  Scotland,  being  the 
5th  Act  in  the  2  Session  of  the  first  Parliament  of  William 
and  Mary,  1690,  c.  5." — See  also  the  6ih  Act  in  the  4th 
Session  of  the  first  Parliament  of  Queen  Anne,  1707,  ch. 
6.  entitled  An  Act  for  securing  the  Protestant  Religion  and 
Presbyterian  Church  Government. — Such  likewise  is  the 
style  of  the  coronation  oath,  as  fixed  in  this  act  of  security, 
16  January,  1707. 


10  THE  KIRK,  OR  CHURCH 

the  Church  of  Scotland,  shall  remain  and  be  pre- 
served, as  the  same  are  now  established  by  law  and 
by  the  acts  for  the  union  of  die  two  kingdoms  of 
England  and  Scotland."* 

Distinguishing  Tenets. — Amidst  these  ra- 
pid revolutions  in  the  government  of  the  Scot- 
tish  Church,  the  estabhshed  formulary  of    faith 
seems   to   have   remained    unchanged ;    and   the 
only  Confession  which  appears  to  have  been  le- 
gally established  before  the  Revolution  in   1688, 
is  that  which  is  published  in  the  History  of  the  Re- 
formation in   Scotland^  attributed  to  John  Knox. 
It  was  compiled  in  1560  by  that  reformer  him- 
self, aided  by  several  of  his  friends,  and  was  rati- 
fied by  Parliament  in  1567.    It  consists  of  twent}^- 
five  articles,  and  was  the  confession,  as  well  of  the 
Episcopal  as  of  the  Presbyterian  Church.      The 
Covenanters  indeed,   during  the   grand  rebellion, 
adopted    the     Westminster     Confession ;    in    the 
compilation  of  which,  some  delegat^  from  their 
General  Assembly  had  assisted. f      And  at  the 

*  Stat.  40,  George  III.  Ch.  67 

t  The  Assembly  of  Divines  at  Wesminster  met  on  the 
1st  of  July  164S,  and  agreeably  to  engagements  between 
the  Convention  of  Estates  in  Scotland,  and  both  houses  of 
Parliament  in  England,  and  upon  invitation  from  the  As- 
sembly at  Westminster,  commissioners  were  sent  from  the 
General  Assembly  of  the  Kirk  of  Scotland  to  co-Gperate 
with  them,  "in  all  such  things  as  might  conduce  to  the 
better  extirpation  of  Popery,  Prelacy,  Heresy,  Schism,  Su- 
perstition, and  Idolatry,  and  in  uniting  this  whole  island  in 
one  form  of  Church  Government,  one  confession  of  faith, 
one  catechism,  and  one  directory  for  the  worship  of  God." 


OF  SCOTLANB.  11 

Revolution,  this  Confession  was  received  as  the 
standard  of  the  national  faith,  and  the  same  acts 
of  Parliament  which  settled  Presbyterian  Church 
Government  in  Scotland,  ordain  "  That  no  person 
be  admitted  or  continued  hereafter  to  be  a  minister 
or  preacher  within  this  Church,  unless  that  he  sub- 
scribe the  Confession  of  Faith,  declaring  the  same 
to  be  the  Confession  of  his  Faith."  By  the  act  of 
Union  in  1707,  the  same  is  required  of  all  "  Pro- 
fessors, Principals,  Regents,  Masters  and  others 
bearing  office"  in  any  of  the  four  Universities  in 
Scotland.* 

The  Westminster  Confession  of  Faith^  then,  and 
what  are  called  The  Larger  and  Shorter  Catechisms 
contain  the  public  and  avowed  doctrines  of  this 
Church ;  and  it  is  well  known  that  these  formularies 
are  Calvinistical,t  if  not  Supra-Lapsarian. 

The  Scottish  commissioners  were, 

Messrs.  Alexander  Henderson,  Robert  Douglas,  and 
George  Gillespy,  all  of  Edinburgh  ; — Sanmel  Rutherford, 
of  St.  Andrew's,  and  Robert  Baillie,  of  Glasgow,  minis- 
ters; together  with.  John  Earl  of  Cassils,  John  Lord  Mait- 
land,  afterwards  Duke  of  Lauderdale,  and  Sir  Archibald 
Johnston,  of  Wariston,  ruling  elders.  Their  commission  is 
dated  August  19,  1643. 

The  W.  Confession  of  Faith  was  approved  and  adopted 
by  the  General  Assemby  of  the  Kirk  of  Scotland,  on  27th 
August,  1647,  Sess.  23,  and  was  ratified  by  Act  of  Parlia- 
ment, 7th  February,  1649. 

*  The  Scottish  Universities  are  those  of  Glasgow,  Sc, 
Andrew's,  Aberdeen,  and  Edinburgh. 

t  But,  according  to  her  members,  "  not  one  hair's 
breadth  more  so  than  the  Articles  and  Homilies  of  the 
Church  of  England."     And,  "  the   contradictions  which 


12  THE   KIRK,  OR   CHURCH 

But  it  is  generally  believed,  that  many  of  the 
ministers  of  the  establishment  here,  as  well  as  in 
England,  have  departed  widely  from  the  national 
faith;*  at  least  the  Church  of  Scotland  is  well 
known  to  have  long  been  "  divided  into  two  par- 
ties, the  one  differing  widely  fi-om  the  other  in  their 
ideas  of  ecclesiastical  management.  The  one 
have  declared  themselves  abundantly  zealous  to 
confirm  and  even  extend  the  rights  of  patronage  ; 
while  the  other  wish  either  to  abridge  these  rights, 
or  to  confine  their  operation  so  as  to  extend  the 
influence  and  secure  the  consent  of  the  people 
in  the  settlement  of  ministers.  The  popular 
party  are  considered  as  more  zealous  for  the  doc- 
trines of  grace  and  for  the  articles  of  religion  in 
all  their  strictness,  as  contained  in  the  national 
Confession  of  Faith.  The  opposing  party  again, 
who  may  be  denominated  the  unpopular  one, 
seem  a\  illing  to  allow  a  greater  latitude  of  opinion, 
and  generally  preach   in  a  style  that  seems  less 

Mr.  Overton  has  met  with  from  Dr.  Kiplint;,  ^c,  are"  (re- 
rnaiks  d,  learned  and  respectable  minister  of  this  Church, 
will)  took  'he  trouble  of  reviewing  this  article  in  MS.) 
"  deplorable  proofs  of  the  effect  of  prejudice,  and  of  not 
studying  TI(toloj?y  in  the  English  Universities,  in  a  con- 
nected and  systematic  method." — Others  think  very  dif- 
ferently on  this  subject ;  and  where  men  of  learning  and 
eminence  on  both  sides  so  widely  differ,  I  presume  not  to 
gise  an  opinion. 

*  Some  are  of  opinion,  that  the  number  of  those  who 
have  departed  from  the  national  faith  is  not  very  great,  and 
that  many  of  those  who  support  moderate  measures  in  ec- 
clesiastic.il  courts,  avow  themselves  Calvinists,  and  preach 
accordingly,  though,  generally  spciking,  not  in  so  practi- 
cal and  impressive  a  manner  as  those  of  the  popular  party. 


OF   SCOTLAND.  13 

evangelical,  and  less  fitted  to  affect  the  hearts  and 
consciences  of  the  hearers.  They  designate  them- 
seh^es  moderate  men^  and  therefore  strenuously 
oppose  what  they  call  the  wildness  of  orthodoxy^ 
the  madness  of  fanaticism^  the  frenzy  ofth  people. 
To  tlie  conduct  of  th6ir  opposing  moderate  bre- 
thren, the  popular  clergy  attribute  most  of  the  un- 
happy religious  divisions  which  have  taken  place  in 
Scotland  ;  and  could  they  be  but  persuaded  to  re- 
linquish their  unpopular  measures,  it  is  believed 
that  most  of  the  Sectaries  would  in  time  be  brousfht 
back  to  the  communion  of  the  established  Church."* 

In  a  selection  of  Sermons  in  four  vols.,  delivered 
on  particular  occasions,  and  entitled  The  Scotch 
Preacher^  will  be  found  a  pleasing  specimen  of  the 
pulpit  compositions  of  the  Scottish  clergy,  and  of 
the  docti'ines  which  are  now  taught  in  the  Estab- 
lished Kirk. 

WoRSHip,RiTEs,  AND  Cere  MONIES. — In  this 
Church  the  worship  is  extremely  simple,  and  but 
few  ceremonies  are  retained.  John  Knox,  like 
his  master  Cahin,  seems  to  have  been  less  an 
enemy  to  Liturgies  and  established  forms,  than 
their  more  modem  followers  ;  for,  though  he  laid 
aside  the  Book  of  Common  Prayer  about  the  year 
1562,  he  then  introduced  one  of  his  own  composi- 
tion, which  more  strongly  resembled  the  Liturgy 
of  the  Church  of  Geneva.  There  is,  however,  now 
no  Liturgy  or  form  in  use  in  this  Church,  and  the 

*  Life  of  Dr.  Withersfioon,  prefixed  to  his  works  in  8 
vol.  Edinburgh,  1804,  Vol.  I.  p.  24. 
VOL.  III.  c 


..ji:. 


14  THE  KIRK,  OR  CHURCH 

minister's  only  ^uide  is  The  Directory  for  the  Pub- 
lic Worship  of  God  i"^  nor  is  it  thouj^ht  necessary 
to  adhere  strictly  to  it ;  for,  as  in  se^^erai  other  re- 
spects, what  it  enjoins  ^\  ith  regard  to  reading  the 
Holy  Scriptures  in  public  worship  is,  at  this  day, 
but  seldom  practised. f 

By  the  ecclesiastical  laws,  "  the  Sacrament  of 
the  Lord's  Supper  should  be  dispensed  in  every 
parish  four  times  in  the  year  ;"  but  this  law  is  now, 
I  believe,  seldom  adhered  to,  unless  in  most  Cha- 
pels of  Ease.  In  country  parishes  it  is  often  admi- 
nistered not  above  once  a  year,  and  in  to\\iis  gene- 
rally only  twice  a  year.  The  people  are  prepared 
for  that  holy  ordinance  by  a  fast  on  some  day  of  die 
preceding  week,  generally  on  Thursday,  and  by  a 
sermon  on  the  Saturday  ;  and  they  meet  again  on 
the  Monday  morning  for  public  thanksgiving. 

They  have  no  altars  in  the  kirks,  and  the  com- 
munion tables  are  not  fixed,  but  introduced  for 
the  occasion,  and  are  sometimes  two  or  more  in 

*  See  the  article  Presbyterianism  above,  vol.  2.  p.  306. 
This  Directory,  as  drawn  up  by  the  Westminster  Assem- 
bly of  Divines  in  1644,  was  examined  and  approved  by  the 
General  Assembly  of  the  Church  of  ScotK.od  on  the  3d, 
and  ratified  by  Act  of  Parliament  on  the  6ih  February 
1645;  and  this  act  wah  approved  and  revived  by  the  lOih 
act  of  the  Gener^il  Assembly,  1705. 

t  "  How  large  a  portion  siiall  be  read  at  once  is  left  to 
the  wisdom  of  the  minister;  but  it  is  convenient  that  ordi- 
narily one  chapter  of  each  Testament  be  read  at  every 
meeting  ;  and  someiimes  more  where  ihe  rhaptfers  be  short, 
or  the  coheren:  e  of  matter  requirethit."— CVia/t^fr  of  Pub- 
lic Reading  of  the  Holy  Scrifitures. 


OF    SCOTLAND.  15 

number,  and  of  considerable  length.  At  the  first 
table,  the  minister  immediately  upon  concluding 
what  they  call  the  Consecration  Prayer,  usually 
proceeds  to  read  the  words  of  the  institution,  and 
without  adding  more,  to  distribute  the  elements, 
which  he  does  only  to  the  two  C(^mmunicants  who 
sit  nearest  him  on  each  hand.*  It  is  usual  for  the 
elders  to  administer  them  to  the  rest.  But  before, 
or  during  the  services  of  the  succeeding  tables,  ad- 
dresses at  some  length  are  made  to  the  communi- 
cants by  the  minister,  or  by  one  of  the  ministers, 
(for  there  are  generally  two  or  more  present),  stand- 
ing at  the  head  of  the  communion  table. f 

See  a  form  of  the  whole  order  of  celebrating  this 
Sacrament,  as  practised  in  this  Church,  in  the  1st 
Vol.  of  Logan's  Sermons. 

In  the  exercise  of  public  worship,  this  Church 
has  no  Creed, — no  ten  Commandments, — no 
Lord's  Prayer, — no  Doxology, — no  reading  of  the 
Scriptures ;  nor  does  she  observe  any  of  the  festi- 
vals of  the  Church,  that  are  so  w^ell  calculated  to 
refresh  the  minds  and  to  awaken  the  devotion  of 

*  This  posture  is  used  by  them  in  receiving  the  Lord's 
Supper,  as  well  as  in  singing  the  praises  of  God. 

t  A  sum  of  money  is  allowed  the  clergy  for  covering 
the  necessary  expenses  incurred  by  them,  in  dispensing 
the  Sacrament  of  the  Lord's  Supper.  It  rtins  in  general 
from  100  merks  Scots,  or  51.  \\s.  \\d.  Sterling  to  100 
pounds  Scots,  or  8/.  6s.  8d.  Sterling.  But  this  allowance 
being  destined  for  a  special  purpose,  and  scarcely  adec|uate 
to  that  purpose,  cannot  be  considered  as  forming  any  part 
of  the  income  of  the  Clergy. 


16  THE  KIRK,  OR   CHURCH 

Christians.*  Days  of  public  fasting  and  thanks- 
giving she-  does  indeed  sometimes  observe,  particu- 
larly those  commanded  by  his  majesty,  together  witli 
the  fast  previous  to,  and  the  day  of  thanksgiving 
after  the  celebration  of  the  Holy  Communion. 

She  has  no  instrumental  music,t — no  consecra- 

*  The  sacred  festivals  which  refer  to  the  illustrious 
events  that  proclaim  the  celestial  mission  of  our  blessed 
Saviour,  and  which  derive  the  respect  that  is  paid  to  them, 
not  from  the  suggestions  of  superstition,  but  the  dictates 
of  true  religion,  the  grateful  and  well  grounded  piety  of 
ancient  times  always  held  in  the  highest  veneration ;  and 
the  Presbyterians  in  Holland,  as  well  as  Episcopalians  of 
every  country,  observe  them  at  this  day. 

It  was  the  custom  of  the  Church  of  Geneva,  in  Calvin's 
time,  to  shew  some  regard  to  both  Christmas  day  and  Eas- 
ter day,  by  administering  the  Sacrament  of  the  Lord's 
Supper  on  those  days.  * 

t  An  attempt  having  lertely  been  made  to  use  an  organ 
in  the  worship  of  God  in  one  of  the  churches  of  Glasgow, 
that  has  led  to  a  question,  whether  musical  instruments  be 
authorised  by  the  constitution  and  laws  of  this  church;  and 
in  the  Presbytery  of  Glasgow,  at  their  meeting  on  the  7th 
October  1807,  "  after  deliberating  at  great  length,"  a  mo- 
lion  to  the  following  purport  was  made  and  seconded : — 
that  the  Presbytery  are  of  opinion,  "  that  the  use  of  organs 
in  the  public  worship  of  God,  is  contrary  to  the  law  of  the 
land,  and  to  the  law  and  constitution  of  our  established 
church,  and  therefore  prohibit  it  in  all  the  churches  and 
chapels  within  their  bounds." 

Others  go  yet  further,  and  condemn  musical  instruments 
as  unauthorised  by  God,  in  the  worship  of  the  New  Tes- 
tament; and,  it  seems,  one  great  object  of  the  Westminster 
Assembly  was  to  destroy  Q-f^ans ;  for  the  Scottish  Com- 
missioners in  that  Assembly,  in  the  r  letter  to  the  Gene- 
ral Assembly  of  the  Kirk  here,  of  date  20th  May  1644, 


OF   SCOTLAND.  17 

tion  of  churches  or  of  burying  i^Toiuids, — no  fune- 
ral service  or  ceremony,* — no  sign  of  the  cross  in 
baptism, — and  no  administration  of  the  Holy  Com- 
munion in  private  houses,  not  even  to  the  sick  or 
dying.f 

With  regard  to  Confirmation.,  her  members  re- 
ject it,  but  they  do  not  condemn  it.  On  the  con- 
trary, "  we  endeavour,''  says  Dr.  Hill,  "  to  supply 
the  want  of  it  in  a  manner  which  appears  to  us  to 
answer  the  same  purpose.  We  account  ourselves 
bound  to  exercise  a  continued  inspection  over  the 
Christian  education  of  those  who  have  been  bap- 
observe,  that  they  cannot  but  admire  the  good  hand  of 
God  in  the  great  things  done  already,  among  which  they 
include  "  many  colleges  in  Cambridge  provided  with 
sach  ministers  as  are  most  zealous  of  the  best  reformation, 
altars  removed,  the  communion  in  some  places  given  at 
the  table  luith  sittings  the  great  organ  at  Paul's  and  Peter's 
in  Westminster  takeii  down"  8cc. 

On  the  other  hand,  see  the  Scourge,  No.  19.  Dorrington's 
Discourse  on  Singing  in  the  worship  of  God,  Sect.  7.  and 
Bishop  Home's  Sermon  on  the  Antiquity,  Use,  and  Ex- 
cellence of  Church  Music,  in  the  5ih  vol.  of  his  Lordship's 
Sermons.     See  also  above,  vol.  2.  p.  304. 

*  Sir  P.  Rici.ut  remarks,  in  the  Preface  to  his  State  of 
the  Greek  a?id  Armenian  Churches,  that  the  Eastern  Chris- 
tians, taking  notice  "  that  the  Dutch  nation  at  Smyrna  re- 
hearse no  prayers,  at  the  burial  of  the  dead,  are  not  only 
scandalised  thereat,  but  also  Jews  and  Turks  take  offence 
at  the  silence  of  prayers  when  the  dead  are  buried ;  won- 
dering what  sort  of  heresy,  or  sect,  is  sprung  up  in  the 
world,  soxlifferent  from  the  religion  ot  all  the  prophets." — 
Prayers  and  i  eligious  ceremonies  are  practised  not  only  by 
Christians,  Jews  and  Turks,  but  even  by  many  Pagans,  at 
th    burial  of  ih    r  dead. 

t  See  above,  vol.  ii.  p.  308,  S09. 


18  THE  KIRK,  OR  CHURCH 

tised,  that,  as  far  as  our  authority  an.d  exertions 
can  be  of  any  avail,  parents  rnay  not  neglect  to 
fulfil  their  vow :  and  when  young  persons  par- 
take, for  the  first  time,  of  the  Lord's  Supper,  we 
are  careful,  by  private  conference  and  public  in- 
struction, to  impress  upon  their  minds  such  a  sense 
of  the  nature  of  that  action,  that  they  may  consi- 
der themselves  as  then  making  that  declaration  of 
faith,  and  entering  into  those  engagements,  which 
would  have  accompanied  their  baptism  had  it  been 
delayed  till  riper  years."* 

By  the  first  book  of  Discipline,  which  was?  com- 
piled by  Knox  and  his  associates,  and  ratified  by 
an  act  of  Council  in  1560,  the  apostolical  rite  of 
ordination  by  the  imposition  of  hands  was  laid  aside 
as  superstitious ;  but  it  is  now  restored  and  practis- 
ed as  formerly  in  the  Kirk  of  Scotland,  where,  as  in 
other  Presbyterian  Churches,  ordination  is  vested  in 
the  Presbytery. 

The  metre  of  the  version  of  the  Psatms  used  in 
this  church  must  be  allowed  to  be  very  inferior; 
but  besides  the  Psalms  of  David,  a  collection  of 
Translations  and  Paraphrases,  in  verse,  of  several 
passages  of  sacred  Scripture,  together  with  some 

*  Theological  Institutes,  p.  3 1 6. — This  church  allows  none 
to  present  children  to  haplism  but  their  parents,  and  for  the' 
ino>>t  p^rt  unly  ihc /athcr,  who  "  does  not  make  any  promise 
for  the  child  :  but  he  promises  for  himself,  that  noiliing 
shall  be  wanting  on  his  part  to  lead  the  child,  at  some  fu- 
tu»'e  period,  to  undertake  the  obligations  which  are  ex- 
pressed in  the  baptism  of  grown  persons."     Ibid.  p.  314. 


OF   SCOTLAND.  19 

Hymns,  has  been  introduced  into  this  Church  of 
late  years,  by  permission  of  the  General  Assembly. 

Discipline,  and  Church  Government. — 
The  discipliue  of  the  Church  of  Scotland,  though 
now  somewhat  relaxed,  was  never  so  rigorous  as 
that  of  Geneva,  the  Church  on  whose  model  it  was 
formed. — "  In  that  temperate  exercise  of  disci- 
pline which  the  general  practice  of  the  Church  oC 
Scotland  recognises  as  congenial  to  her  constitu- 
tion, care  is  taken,"  says  Dr.  Hill,  "  to  avoid  every 
appearance  of  intermeddling  officiously  with  those 
matters  that  fall  under  the  cognisance  of  the  civil 
magistrate ;  no  solicitude  is  ever  discovered  to  en- 
gage in  the  investigation  of  secret  wickedness ; 
counsel,  private  admonition,  and  reproof,  are  em- 
ployed in  tlieir  proper  season ;  and  the  public  cen- 
sures of  tlie  church  are  reserved  for  those  scanda- 
lous sins  which  bring  reproach  upon  religion,  which 
give  offence  to  the  Christian  Society,  and  which 
cannot  be  overlooked  without  the  danger  of  hard- 
ening the  sinner,  of  emboldening  others  to  follow 
his  example,  and  of  disturbing  and  grieving  tlie 
minds  of  many  worthy  Christians."* 

It  was  formerly  the  practice  to  oblige  fornica- 
tors to  present  themselves  in  tlie  Kii'k,  for  three 
different  Sundays,  on  a  bench,  known  by  the  name 
of  the  Stool  of  Repentance,  when  they  woxe.  pub- 
licly rebuked  by  their  minister,  in  the  face  of  the 
congregation  ;  but  this  punishment  is  now  frequent- 
ly changed  into  a  pecuniary  fine,  though  seldom, 
I  am  told,  by  conscientious  clergymen.     For  this 

*    Theological  Tnstifutes,  p.  254,  S. 


20'  THE  KIRK,  OR   CHURCH 

change,  ho\\-ever,  there  seems  to  be  no  law ;  and 
the  old   practice  of  publicly  rel^uking  fornicators 
and  adulterers,   though  very  much  disliked  and 
cried  down  by  the  "gentry,  Sec.  is  still  continued,  I 
believe,  in  a  great  majority  of  the  parishes  of  Scot- 
land.      In  Edinburgh  it  is  entirely  discontinued, 
because  believed  to  be  impracticable  ;  but  in  Glas- 
govr.  Paisley,   Stirling,  and  other  towns,  the  old 
discipline  is  still  maintained,  and  those  who  do  not 
choose  to  submit  to  it  are  excommunicated,  or  are 
deprived  of  what  are  called  Christian  privileges. — 
By  the  discipline  of  the  church,   a  parent  who  is 
under  public  scandal  is  disqualified  from  presenting 
his  child  for  baptism,  till  such  time  as  his  charac- 
ter is  cleared  up,  or  he  has  satisfied  the  Kirk ;  but 
as  it  sometimes  happens  that  this  does  not  soon 
take  place,  and  in  the  mean  time  the  child  is  refu- 
sed the  benefit  of  baptism,  this  practice  is  disappro- 
ved of  by  many,  as  having  the  appearance  of  pun- 
ishing the  children  for  the  iniquity  of  the  parents. 

With  regard  to  Church  Government ; — of  the 
societies  at  present  formed  upon  the  Presbyterian 
model,  it  may  safely  be  affirmed,  that  the  Church 
of  Scodand  is  by  much  the  most  respectable  ;  a 
short  view  of  her  constitution  may'  not  therefore 
be  unacceptable  to  the  reader,  and  hers  may  be 
considered  as  the  fairest  specimen,  now  existing, 
of  Presbyterian  church  government  in  general.* 

*  Mr.  Whitfield  is  said  to  have  considered  the  national 
Church  of  Scotland  lo  be  "  the  best  constituted  church  upon 
earth  ;"  an  expression  certainly  not  the  most  complimen- 
tary to  the  Church  from  which  he  himself  received  his 
orders. 


OF   SCOTLAND.  21 

In  this  Church,  every  regulation  of  public  wor- 
ship, every  act  of  discipline,  and  every  ecclesiasti- 
cal censure,  which  in  Episcopal  Churches  flows 
from  the  authority  of  a  diocesan  bishop,  or  from  a 
convocation  of  the  clergy,  is  the  joint  work  of  a 
certain  number  of  ministers  and  laymen  acting  to- 
gether with  equal  authority,  and  deciding  every 
question  by  a  plurality  of  A'oices. 

The  laymen,  who  thus  form  an  essential  part  of 
the  ecclesiastical  courts  of  Scodand,  are  called 
Elders^  and  Riding  Elders;  but,  though  they  have 
the  same  name,  it  does  not  appear  that  they  hold 
the  same  office  with  the  elders  mentioned  by  St. 
Paul  in  1  Tim.  v.  &:c. ;  for  these  last  "  laboured  in 
the  word  and  doctrine.'' 

The  number  of  elders  is  proportioned  to  the  ex- 
tent and  population  of  the  parish ;  and  few  parishes, 
except  where  the  unpopularity  of  the  minister  has 
induced  most  of  the  people  to  secede,  have  fewer 
than  two  or  three. 

In  Edinburgh,  every  parish  has  12  elders.  The 
Canong-ate  parish  has  betwixt  20  and  30,  and  the 
West  Kirk,  or  St.  Cuthbert's,  ^^hich  is  the  most 
populous  parish  in  Scotland,  (containing  within  its 
bounds  from  30  to  35,000  souls)  has  above  50. 

These  elders  are  grave  and  sober  persons,  chosen 
from  among  the  heads  of  families,  of  known  or- 
thodoxy and  steady  adherence  to  the  worship,  dis- 
cipline, and  government  of  the  Kirk.     Being  so- 

VOL.  III.  D 


22  THE   KIRK,  OR   CHURCH 

lemnly  engaged  to  use  their  utmost  endeavours  for 
the  suppression  of  vice,  and  the  cherishing  of  piety 
and  virtue,  and  to  exercise  disciphne  faithfully  and 
diligently,  the  minister,  in  the  presence  of  the  con- 
gregation, sets  them  apart  to  their  office  by  solemn 
prayer,  and  concludes  the  ceremony,  which  is  call- 
ed ordination^  with  exhorting  both  elders  and  peo- 
ple to  their  respective  duties. 

This  office,  in  many  respects,  resembles  that  of 
the  Church- wardens  in  the  Church  of  England,  but 
the  lay  elders  seem  to  possess  more  spiritual  juris- 
diction than  the^  Church- wardens  in  their  respec- 
tive parishes.* 

The  Kirk  Session,  ^^  hich  is  the  low^est  ecclesi- 
astical judicatory,  or  court,  consists  of  the  minister 
and  those  elders  of  the  congregation.  The  minister 
is,  ex  officio,  moderator,*  but  has  no  negative  voice 
over  tlie  decision  of  the  session  ;  nor  indeed  has  he " 
a  right  to  vote  at  all,  unless  when  the^^'oices  of  the 
elders  are  ecjual  and  opposite.  He  may,  indeed, 
enter  his  protest  against  their  sentence,  if  he  think 
it. improper,  and  appeal  to  the  judgment  of  the  pres- 
bytery ;  but  this  pri\'ilege  belongs  equally  to  e\ery 
elder,  as  well  as  to  every  person  who  may  believe 
himself  aggrieved  by  the  proceedings  of  the  session. 

The  next  judicatory  is  the  Presbifterij,  X\  hich 
consists  of  all  the  pastors,  within  a  certain  dis- 
trict, and  one  ruling  elder  from  each  parish,  com- 
missioned by  his  brethren  to  represent,  in  con- 

*  See  the  Article  Presbyteria7iis7n^  above,  Vol.  II. 


OF    SCOTLAND.  23 

junction  with  the  minister,  the  session  of  that  pa- 
rish.— The  Presbytery  treats  of  such  matters  as 
concern  the  particular  churches  within  its  bounds, 
as  the  examination,  admission,  ordination,  and  cen- 
suring of  ministers ;  the  licensing  of  probationers,* 
rebukins:  of  ffross  or  contumacious  sinners,  the  di- 
recting  the  sentence  of  excommunication,  the  de- 
ciding upon  references  and  appeals  from  kirk  ses- 
sions, resolving  cases  of  conscience,  explaining  dif- 
ficulties in  doctrine  or  discipline,  and  censuring, 
according  to  the  word  of  God,  any  heresy  or  erro- 
neous doctrine,  which  hath  either  been  publicly  or 
pri\'ately  maintained  within  the  bounds  of  its  juris- 
diction.— But  that  part  of  the  constitution  of  this 
church  which  gives  an  equal  vote,  in  questions  of 
heresy,  to  an  illiterate  mechanic  and  his  learned 
pastor,  has  not  been  universally  approved,  but  has 
been  considered  by  some  as  having  been  the  source 
of  much  trouble  to  many  a  pious  clergyman,  who, 
from  the  laudable  desire  of  explaining  the  scrip- 
tures, and  declaring  to  his  flock  all  the  counsel  of 
God,  has  employed  a  variety  of  expressions,  of  the 
same  import,  to  illustrate  those  articles  of  faith^ 
which  may  be  obscurely  expressed  in  the  esta- 
blished stcindards.  The  fact  however  is,  that,  in 
Presbyteries,  the  only  prerogatives  which  the  pas- 

*  In  this  Church  no  one  is  ordained  by  imposition  of 
hands,  till  he  has  a  presentation  to  a  p;'nsh,  or  cure  of 
souls,  so  that  probationers  are  those  who  have  merely  a  li- 
cense to  preach  ;  and  it  is  icrMarkai)le  that  such  young 
men  (unless  appointed  helpers  and  successors  to  ny  uini- 
ster)  are  allowed  no  pecuniary  aiki-owledgment  for  their 
occasional  trouble  in  that  way. 

They  have  not  the  same  authority  with  deacons  in  the 
Church  of  England,  tor  they  can  neitner  baptise  nor  marry. 


24  THE   KIRK,  OR  CHURCH 

tors  have  over  the  ruUn^  elders,  are  the  power  of 
ordination  by  imposition  of  hands,  which  is  lodged 
in  this  ecclesiastical  court,  and  the  privilege  of  hav- 
ing the  moderator  chosen  from  their  body. 

The  number  of  Presbyteries  in  Scotland  is  78 ; 
imd  those  of  Edinburgh,  Glasgow,  Perth,  and  two 
or  three  more,  meet  every  month ;  but  in  country 
districts,  they  seldom  meet  above  four  or  five  times 
a-year,  unless  when  some  business  occurs  which 
requires  them  to  meet  oftener. 

From  the  judgment  of  the  Presbytery  there  lies 
an  appeal  to  the  Provincial  Synod^  which  ordinari-- 
ly  meets  twice  in  the  year,  and  exercises  over  the 
Presbyteries  within  the  province,  a  jurisdiction  si- 
milar to  that  which  is  vested  in  each  Presbyter)* 
over  the  several  kirk  sessions  within  its  bounds.  Of  ' 
these  Synods  there  are  in  the  Church  of  Scotland 
fifteen^  which  are  composed  of  the  members  of  ' 
the  several  Presbyteries  within  the  relpective  pro- 
vinces which  give  names  to  the  Synodsi* 

The  highest  ecclesiastical  court  is  The  General 
Assembly^  which  consists  of  a  certain  number  of 
ministers  and  ruling  elders,  delegated  from  each 
Presbytery,  and  of  commissioners  from  the  rojal 
boroughs.  By  act  5th  of  the  Assembly,  1694, 
"  A  Presbytery  in  which  there  are  fewer  than  12 
parishes,  sends  to  the  General  Assembly  two  mi- 

*  The  Confession  of  Faith  admits  that  the  civil  magis- 
trate may  call  Synods,  be  present  at  them,  and  provide 
that  whatsoever  is  transacted  in  them  be  according  to  the 
mind  of  God. — Dr.  Hill's  Theol.  Instil,  p.  152. 


OF   SCOTLAND.  25 

nisters  and  one  ruling  elder;— if  it  contain  between 
12  and  18  ministers,  it  sends  three  of  these,  and 
one  ruling  elder  ; — if  it  contain  between  18  and  24 
ministers,  it  sends  four  ministers,  and  two  ruling 

elders  ; and  of  24  ministers,  when  it  contains  so 

many,  it  sends  five,  with  two  ruling  elders.  Every 
royal  borough  sends  one  ruling  elder,  (and  Edin- 
buro-h  two)  whose  election  must  be  attested  by  the 
kirk  sessions  of  their  respective  boroughs ;  and 
every  University  sends  one  commissioner  from  its 
o\\n  body. 

According  to  this  proportion  of  representation, 
the  General  Assembly,  in  the  present  state  of  the 
church,  consists  of  the  following  members,  viz. 

200  Ministers  representing  Presbyteries. 

89  Elders  representing  Presbyteries. 

67  Elders  representing  royal  boroughs. 

5  Ministers  or  elders  representing  Universities.* 


361 


The  commissioners  are  chosen  annually,  about 
six  weeks  before  the  meeting  of  the  Assembly, 
which  always  takes  place  in  May  ;t  and  the  ruling 
elders  are  seldom  the  lay  elders  of  the  different  pa- 
rishes, but  often  gentlemen  of  the  law  in  Edinr 
burgh,  and  men  of  eminence  in  the  kingdom,  for 
rank  and  talents.     Yet  some  of  them,  it  is  feared, 

*  Each  of  the  two  Colleges  in  the  university  of  Aber- 
deen sends-  one  Commissioner. 

t  If  a  minister  fails  in  his  attendance  at  the  respective 
meetings  of  the  Presbytery  and  of  the  Synod,  or  when 
elected  in  his  turn  to  the  General  Assembly,  he  is  liable  to 
censure  ;  and  he  attends  all  these  courts  at  his'own  charges. 


26  THE  KIRK,  OR  CHURCH 


are  not  so  deeply  impressed  with  a  sense  of  religion, 
as  to  be  interested  in  the  proceedings  of  an  eccle- 
siastical court,  where  temporalities  are  not  concern- 
ed ;  and  much  less  to  be  duly  qualified  for  delibe- 
rating and  deciding  on  religious  subjects. 

This  Assembly  is  honoured  with  a  representa- 
tive of  the  sovereign,  in  the  person  of  the  Lord 
High  Coimnissioner^  who  is  always  a  nobleman,  and 
presides,  and  has  a  salary  of  1500/.  per  annum ; 
but  he  has  no  voice  in  their  deliberations. 

The  order  of  their  proceedings  is  regular,  and  in 
general  much  decorum  is  observed  ;  but  sometimes 
opposition  runs  high  between  the  two  parties,  who 
often  take  this  opportunity  of  trying  their  strength, 
and  a  confusion  arises  from  the  number  of  mem-, 
bers,  the  collision  of  ministers  and  laymen,  &c., 
which  the  Moderator^  who  is  annually  chosen  from 
among  the  former  to  be,  as  it  were,  the  speaker  of 
the  house,  has  not  sufficient  authority  ^o  prevent. 

The  Assembly  continues  to  sit  for  ten  days,  at 
the  end  of  which  time,  it  is  dissolved,  first  by  the 
Moderator,  who  appoints  another  Assembly  to  be 
held  upon  a  certain  day  of  the  month  of  May,  in 
the  following  year ;  and  tlien  by  the  Lord  High 
Commissioner,  who,  in  his  Majesty's  nanie,  ap- 
points another  Assembly  to  be  held  upon  the  day 
which  had  been  mentioned  by  the  IVIoderator.* 

*  In  this  Church,  the  clergy  individually  are  styled  Re- 
verend ;  a  Synod  is  Very  Reverend;  and  the  General  As- 
sembly is  Venerable. 


OF   SCOTLAND.  27 

Appeals  ai-e  brought  from  all  the  other  ecclesi- 
astical courts  in  Scotland,  to  the  General  Assem- 
bly; and  in  questions  purely  religious,  no  appeal 
lies  from  its  determinations. — To  the  laws  already 
made,  no  new  one  can  be  added,  till  it  has  been 
proposed  in  one  General  Assembly,  and  by  them 
transmitted  to  every  Presbytery  for  their  consent. 
If  this,  or  at  least  the  consent  of  the  majority,  is  ob- 
tained, the  Assembly  next  year  may  pass  it  into  an 
act,  which  henceforth  must  be  regarded  as  a  con- 
stitutional law  of  the  Kii'k. 

In  the  subordination  of  these  assemblies  and 
courts  of  review,  parochial,  presbyterial,  provincial, 
and  national,  the  less  unto  the  greater,  consists  the 
external  order,  strength,  and  steclfastness  of  the 
Church  of  Scotland. 

See  Mr.  Bonar's  sermon,  entitled,  "  The  Nature 
and  Tendency  of  the  Ecclesiastical  Constitution  in 
Scotland, ^^  in  the  1st  vol.  of  the  Scotch  Preacher. 
"  By  our  constitution,"  says  Mr.  B.,  (p.  23,)  "  a 
power  is  acknowledged,  but  a  power  limited  to  its 
proper  object.  A  subordination  takes  place,  but  the 
higher  you  ascend,  the  determination  lies  in  the 
greater  number ;  so  that  if  the  censure,  ^\hen  in- 
flicted, falls  with  additional  weight,  yet  hereby  the 
greater  security  is  given  that  it  shall  not  be  inflict- 
ed unjustly." 

See  A' Letter  from  a  Parochial  Bishop  to  a  Pre- 
latical  Gentleman,  with  an  Apology  for  the  Church 
of  Scotland,  both  witten  by  Mr.  Willison,  some- 
time minister  in  Dundee,  and  both  evincing  con- 


'i 


28  THE  KIRK,  OR   CHURCH 

9 

siderable  learning  and  great  ingenuity.  See  also 
the  EjicycIop(edia  Britannica,  Art.  Presbyterians, 
and  Dr.  Hill's  Theological  Institutes,  in  which  the 
constitution  of  this  Church  is  ably  treated,  and  at 
full  length. — "  We  feel  no  disposition,"  says  the 
Doctor,  (p.  186,)  "  to  take  the  Solemn  League  and 
Coyenant;  yet,  at  the  same  time,  we  stand  firm  in 
the  opinion  which  every  minister  of  the  Church  of 
Scotland  declares  at  his  ordination,  that  the  Pres- 
byterian government  and  discipline  of  this  Church 
are  not  only  la\Aful,  but  founded  in  the  word  of 
God,  and  conformable  to  the  model  exhibited  in 
the  primitive  times  of  Chiistianity. 

Bounds, Numbers,  Duties,  and  Income  of 
THE  Clergy,  Eminent  Men,  &c. — The  con- 
nexion of  what  was  called  the  Scots  Kirk  at  Camp- 
vere,  in  Holland,  with  the  establishment  in  this 
country,  has  lately  been  dissolved  by  the  Batavian 
Republic ;  so  that  this  Church  is  now  confined  to 
^Scotland  and  the  islands  of  Scotland,  and  it  con- 
tains  within  its  bounds  nearly  900  parishes. 

The  number  of  ministers  belonging  to  it  who 
enjoy  benefices,  and  possess  ecclesiastical  autho- 
rity, is  936.  Of  this  number  77  are  placed  in  col- 
legiate charges,  mosdy  in  the  proportion  of  two 
ministers  for  each  of  these  charges;  and  the  remain- 
ing 859  ministers  are  setded  in  single  charges,  each 
of  them  having  the  superintendence  of  a  \\'hoIe 
piu'ish.  In  very  populous  paiishes,  Chapels  of 
Ease  are  erected  with  consent  of  the  Kirk,  aiid  are 
supported  by  ^'oluntary  subscriptions ;  but  the 
ministers  who  officiate  in  them  are  not  included 


OF    SCOTLAND.  29 

in  this  number,  as  they  are  not  members  of  any 
ecclesiastical  courts. 

"  The  duties  of  the  Scotch  clergy  are  numerous 
and  laborious.       They  officiate  regularly  in   the 
public  war  ship  of  GoJ;' and,  in  general,  they  must 
p-o  through  this  duty  twice  every  Sunday,  (exclu- 
sive of  other  occasional  appearances)   delivering 
every  Sunday  a  lecture  and  a  sermon,  with  prayers. 
It  is  also  expected,  throughout  Scotland,  that  the 
prayers  and  discourses  shall  be  of  the  minister's 
own  composition ;  and  the  prayers,  in  all  cases,  and 
the   discourses  in  most   instances,  are   delivered 
without  die  use  of  papers."—"  They  are  expected 
to  perform  the  alternate  duties  of  exafnining  their 
people  from  the  Scriptures,  and  Catechisms  of  the 
Church,  and  of  visiting  them  from  house  to  house, 
with  prayers  and  exhortations.    This  is  done  com- 
monly once  in  the  year,  being  omitted  only  in  those 
cases  wherein  the  ministers  deem  it  impracticable, 
or  not  acceptable,  or  at  least  not  necessary."* — 
"  The  charge  of  the  poor  devolves,  in  a  very  parti- 
cular manner,  on  the  clergy ;  and  in  them  also  is 
vested  the  superintendence  of  all  schools  within 
their  bounds. ''f 

*  How  this  practice  can  at  any  time,  or  in  any  place, 
become  "  not  necessary,"  I   know  not ;  and  if  necessary, 
whether  the  cases  wherein  the   ministers  deem  it  "  im- 
practicable," or  those  in  which  they  consider  it  as  "  not 
acceptable,"  occar  more  frequently,  I  know  not ;  but  that 
'  the  cases  wherein  it  is  wholly  disregarded  or  omitted,  are 
becoming  more  frequent,  year  after  year,  every  one  seems 
to  know;  and  there  are  slill  some  who  profess  to  regret  it. 
t  Statement  of  the  Kumbers,  the  Duties^  Sec,  of  the  Cler- 
VOL.  III.  E 


50  THE  KIRK,  OR  CHURCH 

The  provision  which  has  been  made  by  the  law 
of  Scotland,  for  the  support  of  the  established  cler- 
gy, consists  in  a  Stipend,  payable  in  victual,  or  mo- 
ney, or  pardy  in  each —  a  small  glebe  of  land — and 
in  a  7na}ise  (parsonage  house)  and  office-houses. 

I'he  legislature  intended  the  highest  stipend  to 
exceed  the  lowest,  only  as  tvvD  to  one;  but  the 
present  state  of  the  stipends  paid  to  the  clergy  of 
this  Church,  is  said  to  exhibit  great  inequalities. 
In  some  parishes,  where  there  are  plenty  of  teinds, 
or  tythes  of  land,  the  stipends  are  much  more  li- 
beral than  in  others  where  the  valued  teinds  are 
scanty.  In  cities  and  towns,  the  stipends  are  ge- 
nerally paid  in  money;  in  "  landward,"  (?.  e. 
country)  parishes,  tliey  are,  for  the  most  part,  li- 
quidated in  money  and  victual.  When  the  teinds 
are  exhausted  and  surrendered,  the  stipend  is  ex-' 
actly  the  whole  of  the  valued  teinds;  when  not  ex- 
hausted, augmentations  are  granted  from  time  to* 
time  by  the  Court  of  Session,  which  fe  the  court  of 
teinds.  '* 

"  The  clergy  in  Edinburgh  have  their  stipends 
paid  in  money,  and  receive  260/.  each,  liable  to 

Sli  of  Scotland,  drawn  tifi  in  1807,  by  the  Rev.  William  Sin- 
gers, minister  of  Kirkpatrick-Juxta,  Ch  ip.  I. 

"  The  poor  are  supported,"  (remarks  this  author,) 
"  without  regular  assessments,  or  poor's  rates,  in  more 
than  600  of  the  parishes  in  Scotland  ;  and  it  cannot,  and 
certainly  will  not,"  adds  he,  «  be  denied  that  landholders 
are  much  indebted  for  this  exemption,  to  the  zoal,  atten- 
tion, i'>ipariial  conduct,  and  even  to  the  personal  example 
and  liberality  of  the  clergy,"  p.  7. 


OF    SCOTLAND.  31 

a  deduction  of  10  per  cent,  for  tax  on  income.* 
In  landward  parishes,  the  stipends,  at  an  average, 
may  be  stated  at  six  chalders  of  victual,  worth  16/. 
per  chalder,  communibus  annis,  and  50/.  in  money  ; 
in  all,  146/.  Sterling.  Some  of  the  clergy  enjoy  a 
more  liberal  provision,  rising  to  about  200/.  a-year, 
or  tliereby ;  but  others  are  still  far  below  the  above 
stated  average,  not  a  few  of  tliem  being  under  60/., 
and  many  below  100/.  a-year  of  stipend,  f  The 
average  is,  therefore,  considered  as  hardly  rismg  to 
150/.  a-year  at  the  present  time."J 

The  G/el)e  consists  legally  of  at  le^stjour  acres 
of  arable  land,  and,  in  fact,  generally  exceeds  that 
measure.  Most  of  the  ministers  of  country  pa- 
rishes enjoy  glebes,  but  those  of  royal  burghs,  in 
general,  as  well  as  those  of  cities  and  towns,  have 
no  glebes.  Besides  the  glebe,  the  minister  of  a 
landward  parish  is  entitled  to  as  much  of  grasS' 
lands  as  may  support  a  horse  and  two  cows ;  yet, 
"  perhaps,  one  half  of  the  clergy  have  no  grass, 
nor  any  allowance  for  it."^ 

The  whole  church  establishment,  "as  a  burden 
on  land,  may  be  stated  in  one  view,  as  follows,  viz. 
— a  glebe,  of  perhaps  about  six  or  seven  acres,  out 

*  »  Lately  augmented  to  300/.  free  of  taxes." 

t  Some  are  even  below  40/.  per  annum. — Religious  Moni' 
tor  for  April  1808,  p.  181. 

\  Mr.  Singers's  Statement^  p.  18. 

§  The  equivalent,  or  allowance  for  grass,  having  been 
fixed  as  far  back  as  1663,  and  being  only  1/.  13*.  Ad.  Ster- 
ling, is  not  worth  a  plea. 


32  THE  KIRK,  OR   CHURCH  - 

of  nearly  21,000,  and  the  grass,  where  it  is  allow- 
ed ;  a  stipend  of  about  9d.  in  the  pound  of  the  land 
rents ;  and  buildings  and  communion  charges, 
amounting  to  4d  or  5d.  more  in  tlie  pound  of  these 
land  rents.  All  these,  put  together,  constitute  the 
burdens  of  the  Scottish  ecclesiastical  establishment, 
in  so  far  as  proprietors  of  land  are  affected  by 
them.''* 

The  ministers  of  this  Church  have  long  maintain- 
ed a  very  respectable  character  for  piety,  learning, 
liberality  of  sentiment,  and  regularity  of  conduct; 
and  those  of  the  present  day  cannot  well  be  said  to 
yield  in  these  respects  to  any  of  their  predecessors. 

Two  of  their  number  (Mess.  Rwing  and  Innes), 
have  indeed  forsaken  her  of  late,  and  gone  over  to 
the  HaldanitcSy  or  JVexv  Independents ;  nor  is  this" 
much  to  be  wondered  at,  considering  that  the  late 
Dr.  Campbell  taught  from  the  Theological  Chair^ 
at  Aberdeen,!  that  the  scheme  of  clrarch  govern- 
ment instituted  by  Christ  and  his  apJbstles,  was 
neither  the  Episcopal  nor  the  Presbyterian,  but  the 
Independent^  or  Congregational,  and  that  all  eccle- 
siastical authority  originates  from  the  people.  The 
consequence  has  been,  that  the  members  of  this 
Church  have  now  to  contend,  not  so  much  with 
their  old  and  able  opponents,  the  Episcopalians,  as 
with  the  friends  of  Independency,  against  whom 
their  champion  seems  to  be  Mr.  JJrown,  Minister 
at  Gartmore,  who,  in  a  work  lately  pul)lished,  has 

*  Mr.    Singers's    Statement.,   p.   29.      Tlie  comniuhion 
charges  include  the  Element  Money  noticed  above,  p.  15. 
t  Lectures  on  EcQlesiastical  JHstory,  Vol.  I.  Lee.  3d,  Sec 


OF   SCOTLAND.  33 

imdertaken  to  vindicate  "  the  Presbyterian  Form 
of  Church  Government,  as  professed  in  the  Stand- 
ards of  the  Church  of  Scotland." 

Among  her  more  distinguished  members,  this 
Church  ranks  the  names  of  Robertson,  Henrv, 
Leechman,  Blacklock,  Gerard,  M'Knight,  Blair, 
and  Campbell.  But  surely  the  last  of  these,  how- 
ever able  a  scholar,  and  however  eminent  and  re- 
spectable in  other  respects,  could  not  be  much  her 
friend,  when  he  taught  her  sons  that  her  constitu- 
tion was  at  variance  with  the  institution  of  Christ 
and  the  practice  of  the  apostles.  That  the  Doctor 
was  no  friend  to  Episcopacy,  his  Posthumous 
Lectures  sufficiently  declare ;  but  he  has  found  a 
very  able  opponent  on  these  subjects,  in  the  re- 
viewer of  them,  in  the  8th  and  9th  vols,  of  the  Aiiti- 
Jacobin  Review,  to  which  the  reader  is  referred. 

Miscellaneous  Remarks. — That  Presby- 
terianism  is  not  necessarily  inimical  to  monarchy, 
as  was  long  suspected,  may  now  be  taken  for  granted, 
from  the  experience  of  Scotland  for  a  century  back, 
where  the  members  of  the  establishment  have  been 
all  along  among  the  most  loyal  of  his  majesty's  sub- 
jects; and,  by  the  laws  of  the  state,  every  minister 
is  required,  at  his  admission,  to  take  the  oath  of  al- 
legiance, in  testimony  of  his  attachment  to  the  civil 
government. 

The  members  of  this  Church,  when  in  England, 
are  exposed  to  the  same  laws  which  affect  other 
dissenters  in  that  country;  but,  "  though  the  ques- 
tion has  never  been  judicially  decided,  there  is  not 


84  THE  KIRK,  OR  CHURCH 

a  doubt,  that  a  certificate  from  the  Presbytery  with- 
in which  a  Scotsman  has  resided  for  a  certain  time, 
that  he  is,  bona  Jide^  a  member  of  the  Established 
Church  of  Scotland,  would  supersede  the  operation 
of  the  Test  and  Corporation  Acts^  on  his  receiving 
a  military  commission  in  England."* 

The  Society  in  Scotland  for  propagating  Chris- 
tian Knowledge^  which  is  connected  with  the  Esta- 
blishment, has  been  highly  useful  in  promoting  re- 
ligion, morality,  literature,  and  industry,  among  the 
lower  order  of  the  natives  in  the  Highlands  and 
Islands,  many  of  whom  reside  at  a  very  great  dis- 
tance from  any  kirk  or  parish  school. 

That  Society  derived  its  origin  from  the  bene- 
volence and  public  spirit  of  a  few  private  gentle- 
men, who,  early  in  the  last  century,  formed  them-' 
selves  into  a  society  for  the  reformation  of  man- 
ners. The  General  Assembly  encouraged  their 
plan,  by  setting  subscriptions  on  footj  and  recom- 
mending collections  in  the  kirks  and  elsewhere, 
for  its  support;  and  in  1709  Queen  Anne  grant- 
ed a  charter  for  erecting  the  subscribers  into  a 
coi'porate  body,  by  the  above  name.  In  that 
charter,  the  objects  of  the  Society '  are  stated  to 
be — "  For  raising  a  voluntary  contribution  to- 
wards the  farther  promoting  of  Christian  know- 
ledge, and  the  increase  of  piety  and  virtue  with- 
in Scotland,  especially  in  the  Highlands,  Islands, 
and  remote  corners  thereof,"  &c.  And  for  these 
purposes,  the  patent  empowers  them  to  receive 
subscriptions,  donations,  money,  lands,  &c. 

*  British  Critic  for  August  1807,  p,  202. 


OF    SCOTLAND.  35 

In  1738,  their  stock  amounted  to  29,000/.,  and 
they  then  augmented  their  schools  to  112.  The 
same  year  they  also  began  to  establish  schools  of 
industry,  which  were  soon  increased  to  100. 

In  1801,  they  employed  300  teachers — 13  mis- 
sionaries in  remote  districts,  and  6  students  of  di- 
vinity, who  speak  the  Gaelic  language,  (which  is 
still  spoken  in  most  parts  of  the  Highlands  and  Is- 
lands) and  furnish  the  schools  with  Bibles,  New 
Testaments,  Catechisms,  and  other  elementaiy 
books  of  religion  and  morals,  in  that  language. 

The  number  of  disciples  of  both  sexes,  in  1801, 
was  15,557,  who  were  trained  up  in  the  knowledge 
of  religion  and  good  morals,  writing,  arithmetic, 
and  various  useful  arts,  and  in  habits  of  industry. 
The  schoolmasters  teach  the  old,  as  well  as  the 
young,  from  house  to  house,  on  week  days,  when 
not  employed  in  the  schools ;  and  on  Sundays  they 
read  the  Scriptures,  and  other  pious  books,  to  the 
inhabitants  of  the  district  assembled,  sometimes 
in  the  open  air ; — catechise  the  children  m  the  pre- 
sence of  their  parents  and  friends,  and  preside 
among  them  in  the  duties  of  prayer  and  praise.*^ 

Of  the  various  sects  and  parties  that  have  sepa- 
rated from  the  Church  of  England^  the  most  noted 
are: 

*  See  Dr,  Kemp's  Account  of  ihis  Society,  in  his  Anni- 
vernary  Sermon,  preached  in  London,  17th  May,  1801  ;  or 
Dr.  Ryan's  History  of  the  Effects  of  Religion  on  Mankind^ 
edit.  1806,  p.  279,  &C. 


36  THE   KIRK,  &C. 

The  Protestant  Dissenters,  so  called,  compre- 
hending the  three  following  denominations,  viz. 

The  Englisli  Presbyterians, 

Independents, 

Baptists,  and 

The  Methodists.^ 

Of  those  that  have  separated  from  tlie  Establish- 
ed Kirk  of  Scotland,  the  chief  are : — 

The  Cameronians,  or  Old  Dissenters, 

The  Seceders, 

The  Members  of  the  Relief  Kirk, 

The  Scottish  Baptists, 

The  Glassites,  or  Sandemamans, 

The  Bereans,  and 

The  Scottish,  or  New  Independents. 

Of  all  these,  in  their  order. 

*  The  Quakers  form  another  numerous  arfd  distinguish- 
ed body  of  Dissenters,  who  may  be  said  to  have  broken 
oft'  from  the  Church  of  England ;  and,  viewed  in  that  light, 
they  doubtless  have  a  claim  to  be  ranked  here,  and  before 
the  Methodists.  But  they  are  a  society  so  very  distinct 
from  all  others,  who  dissent  with  them  from  the  Establish- 
ed Church,  and  they  have  a  system  of  policy  so  peculiar 
to  themselves,  that,  when  we  speak  of  Dissenters  in  gene- 
ral, we  seldom  mean  to  comprehend  the  Quakers,  but  usu- 
ally name  them  by  themselves. 

In  compliance  with  this  custom,  the  account  of  them  will 
be  reserved  to  thjt  part  of  this  work  which  treats  of  Mis- 
cellaneous Sects  and  Denominations. 


TflLE 

PROTESTANT  DISSENTERS 


IN 


ENGLAND. 


Names. — The  word  Dissenter  is  a  very  com- 
prehensive negative  term ;  and  Dissenters  in  Eng- 
land are  those  reUgionists,  of  whatever  denomina- 
tion, with  all  their  subdivisions,  who  dissent  or  se- 
parate from  the  worship  and  communion  of  the 
Established  Church.  They  first  broke  off  from 
the  Church  about  the  year  1565,  in  the  reign  of 
Queen  Elizabeth,  when,  from  their  refusal  to  sub- 
scribe to  the  Articles,  &c.,  and  their  professing 
and  proposing  extraordinary  purity  in  religious 
worship  and  conduct,  they  were  reproached  with 
the  name  of  Puritans.  There  were,  indeed,  men 
of  this  sort  in  England  in  the  days  of  Edward  VI., 
but  that  name  was  not  given  them  before  the  sixth 
of  Elizabeth.* 

*  Fuller's  Church  History^  cent.  16,  p.  76.     Cambden,  in 
his  Life  of  Elizabeth^  says,  they  shewed  themselves  openly 
in  the  10th  year  of  her  reign.     P.  107.  Sdedit.fol. 
VOL.  III.  F 


'38  THE   PROTESTANT   DISSENTERS 

• 

By  the  ^icf  of  Unifonmty  which  took  place 
on  BarthoIomexv\'i  Day^  1662,  in  the  reign  of 
Charles  II.,  the  Dissenters  were  greatly  increased  ; 
for  2000  ministers  thought  themselves  in  conscience 
obliged  to  quit  the  Established  Church,  refusing 
to  conform  to  certain  conditions,  whence  they 
were  called  Non-Conformists.'^'  During  the  last 
century,  their  decendants  ha\'e  usually  been  called 
Protestant  Dissenters^  a  moderate  appellation, 
sanctioned  by  act  of  Parliament,  and  originally 
given  at  the  Revolution,  when  they  first  received  a- 
legal  security,  by  having  the  Act  of  Toleration  ex- 
tended to  them.  This  act  includes  all,  of  every  de- 
nomination, excepting  those  who  deny  the  divinity 
of  Christ;  but  the  name  of  Protestant  Dissenters 
is  now  generally  confined,  or  rather  perhaps  was  at 
first  given,  to  the  three  denominations  of,  Presby-, 
terianSy  Indepemlents^  and  Baptists. 

Rise,  Progress,  &c. — It  would  exceed  our 
limits  to  detail  here  at  full  length  the  origin  and 
progress  of  the  Dissenters.  A  full  account  of 
every  thing  relating  to  them,  is  given  in  Dr.  Toul- 
min's  (a  Dissenter  of  Birmingham)  edition  of 
N'eale^s  History  of  the  Puritans^  in  Avhich  the  edi- 
tor, in  his  notes,  attempts  to  obviate  the  objec- 
tions which  have  been  made  to  it  by  Grey,  Mad- 
dox,  Warburton,  and  others. 

*  See  above,  Vol.  II.  p.  297.  An  Account  of  the  Lives 
and  Literjture  of  the  Bartholomeiv  Divines  is  given  in 
Palmer's  A'on-Coiiformintfi^  Me?7iorial;  and,  for  Dr.  Taylor 
of  Norwich's  account  of  them,  sec  Mr.  Evans's.  Ske(c/i, 
under  ihe  ariicie  Dissenters. 


IN   ENGLAND.  39 

This  work,  though  by  no  means  distinguished 
for  impartialit)',  is  still  the  gi'eat  oracle  and  support 
of  the  Dissenters ;  and  from  it  we  are  led  to  con- 
clude, that  their  sufferings  at  different  times  have 
only  been  exceeded  by  their  religious  zeal.  The 
historian  traces,  step  by  step,  the  differences  which 
originally  occasioned  the  separation,  and  an  affect- 
ing naiTative  is  given  of  the  sufferings  which  they 
underwent  in  what  they  conceived  to  be  the  cause 
of  religious  liberty. — Another,  and  more  brief  His- 
tory of  the  Puritans,  was  published  in  1772,  by  the 
Rev.  J.  Cornish,  of  which  an  enlarged  edition  has 
lately  been  given  to  the  public  by  the  author.  Dr. 
Calamy's  Abridgment  of  Baxter's  Life,  is  likewise 
an  able  publication  on  the  subject;  and  in  Mr.  Or- 
ton's  Memoirs  of  Dr.  Doddridge,  or  in  Dr.  Kippis^s 
Life  of  him  in  tlie  Biog.  Brit.,  or  prefixed  to  the 
7th  edition  of  his  Family  Expositor,  may  be  seen 
much  information  relative  to  the  Protestant  Disseji- 
ters  during  the  period  in  which  Dr.  Doddridge 
lived. 

Ever  since  the  first  separation  from  the  church 
imder  Cartwright,  long  and  various  have  been  the 
disputes  that  have  been  carried  on  between  Church- 
men and  Dissenters,  and  perhaps  not  without  some 
degree  of  warmth  on  both  sides.*  The  Puritans 
first  objected  to  the  order  of  bishops, — the  Litur- 
gy,— the  clerical  dress, — the  sign  of  the  Cross  in 

*  For  some  account  of  Canwright,  who  was  expelled 
his  college,  and  deprived  of  the  Margaret  Professorship  of 
Divinity  at  Can. bridge,  in  the  reign  of  Queen  Elizabeth, 
"^ee  the  Postscript  to  Mr.  Jones's  Essay  on  the  Church. 


40  THE   PROTESTANT   DISSENTERS 

baptism,  &c. ;  and  the  general  principles  on  which 
their  descendants  declare  that  they  have  dissented 
from  the  Church  of  England,  are  no  other  than 
those  on  which  she  separated  from  the  Church  of 
Rome.  Mr.  Evans  has  reduced  these  principles 
to  three: — First,  "  The  right  of  private  judg- 
ment;" Second,  "  Liberty  of  conscience;"  and, 
lastly,  "  The  perfection  of  Scripture  as  a  Chris- 
tian's only  rule  of  faith  and  practice." 

The  grounds  upon  which  their  dissent  is  found- 
ed, are  fully  stated  in  Pierce's  Vindication  of  the 
Dissenters, — Towgood's  Letters  to  White, — and 
Paljner's  Protestant  Dissenter'' s  Catecliism;  and 
they  may  be  found  as  fully  answered  in  Dr.  Ben- 
nett's Abridgment  of  the  Lojidon  Cases. 

By  the  Test  Act,  Avhich  was  passed  in  the  reign 
of  Charles  II.,  and  is  still  in  force,  all  are  excluded 
from  places  of  triist  and  profit  under  Government,* 
except  those  who  take  the  oaths,  aiid  make  the 
declaration  against  Transubstantiation,  and  re- 
ceive the  sacrament  of  tlie  Lord's  Supper  accord- 
ing to  the  usage  of  the  Established  Church,  with- 
in six  months  after  their  appointment. — This  last 
qualification  some  think  cannot  be  consistently 
complied  with  by  any  conscientious  Dissenter ; 
and  hence  loud  complaints  have  been  made  re- 
specting this  exclusion;  since,  "  as  members  of 
the  civil  community,  they  conceive  they  are  en- 
titled to  all  the  common  privileges  of  that  com- 
munity." This  act  was  indeed  originally  levelled 
against  the  Roman  Catholics,  of  whom   several 


IN   ENGLAND.  41 

had  been  promoted  by  the  Court;  but  it  was  so 
expressed  as  also  to  exclude  the  Protestant  Dissen- 
ters, and  these  last  have  made  several  unsuccessful 
applications  for  its  repeal.     In  1787,  the  question 
was  warmly  agitated  in  the  House  of  Commons, 
when,  on  each  side,  numerous  publications  issued 
from  the  press.     See,  in  particular,  a  Tract  by  an 
eminent  divine  on  the  side  of  the  Church,  entitled, 
"  Observations  on  the  Case  of  the  Protestant  Dis- 
senters,  with  reference  to  the  Corporation  and  Test 
Acts:'^ 

The  chief  argument  urged  for  the  continuance 
of  the  Test  Act  is  "  the  safety  of  the  Established 
Church :"  the  principal  arguments  alleged  for  its 
repeal  are,  that  it  is  "  a  prostitution  of  the  Lord's 
Supper,"  and  that  "to  withhold  civil  rights  on  ac- 
count of  religious  opinions,  is  a  species  of  perse- 
cution." 

The  rights  of  Toleration  (a  term  which  might 
not  have  been  used,  if  in  fact,  it  had  not  been 

*  The  Cor/ioralion  Act  prevents  all  persons  from  being 
legally  elected  into  any  office  relating  to  the  government  of 
any  city  or  corporation,  unless,  within  a  twelvemonth  before, 
they  have  received  the  sacrament  of  the  Lord's  Supper  ac- 
cording to  the  rites  of  the  Church  of  England;  and  it  enjoins 
them  to  take  the  oaths  of  allegiance  and  supremacy,  when 
they  take  the  oath  of  office,  otherwise  their  election  is  void. 
See   Bishop   Sherlock's  History  of  the    Tent  Jet,  8vo., 
1790;  and- also  his  Vindication  of  the   Corporation  and  Test 
Acts,  8vo.  1736.— See  a  list  of  most  of  the  tracts  both  for 
and  against  the  repeal,  in  Dr.  Kippis's  edition  of  Dr.  Dod- 
dridge's Lect.  vol.  ii.  397,  398,  Note. 


42  THE   PROTESTANT   DISSENTERS 

preceded  by  prohibition  of  religious  acts  interfering 
with  the  universalit}'-  of  the  establishment)  were 
not  allowed  till  the  Revolution,  when  the  Act  of 
Toleration  passed,  by  which  it  is  enacted.  That  the 
statutes  of  Queen  Elizabeth,  and  King  James  I., 
concerning  the  discipline  of  the  Church,  should 
not  extend  to  Protestant  Dissenters;  or,  that  they 
should  be  exempted  from  suffering  the  penalties 
which  the  law  inflicted,  and  permitted  (on  certain 
conditions,  to  which  they  themselves  in  general 
consented)  to  worship  God  according  to  their  o^vn 
consciences. — The  conditions,  by  which  the  act 
was  limited,  are,  that  all  dissenting  ministers  are 
required  "  not  only  to  take  the  oaths  of  allegiance 
and  supremacy,  and  to  make  the  declaration  against 
Popery,  but  also  to  subscribe  the  Doctrinal  Arti- 
cles of  the  Church  of  England." 

Besides  this,  they  are  not  to  hold  their  meetings 
till  their  place  of  worship  is  certified  to  the  Bishop 
of  the  diocese,  or  to  the  Justices  of  ^fhe  Quarter 
Sessions,  and  registered ;  also,  they  are  not  to  keep 
the  doors  of  their  meeting-houses  locked,  during 
the  time  of  worship.  And  to  secure  to  them  the 
free  exercise  of  their  religion,  whoever  disturbs  or 
molests  them,  in  the  performance  of  divine  worship, 
on  conviction  at  the  Sessions,  is  to  forfeit  20/.,  by 
the  statute  1st  of  William  and  Mary.* 


*  Yet,  as  Bishop  Burnet  has  well  observed,  "  The  tole- 
ration that  the  law  gives  them,  does  not  alter  the  nature  of 
things,  nor  make  an  unjust  separation  to  be  one  whit  the 
lawluller  than  it  was  when  they  were  under  a  severer  yoke. 


IN  ENGLAND.  43 

But  this  act  provided  no  relief  to  dissenting  tu- 
tors and  schoolmasters;  for,  before  any  person 
could  be  legally  qualified  to  keep  a  school,  or  in- 
struct youth,  a  license  from  the  archbishop,  bi- 
shop, or  ordinary,  was  still  necessary  together  with 
a  declaration  of  conformity  to  the  Church  of  Eng- 
land. The  matter  of  subscription  also  was  after- 
wards considered  as  a  grievance ;  for,  though  at  the 
time  when  the  act  was  made,  the  docti'ines  thus 
enjoined  to  be  assented  to,  were  equally  the  belief 
of  the  Established  Church  and  the  Dissenters,  this 
has  not  been  supposed,  more  lately,  to  be  the  case. 

Application  was  therefore  made  to  parliament  by 
the  Dissenters,  for  the  redress  of  these  grievances, 
in  1772,  that  being  thought  a  seasonable  opportu- 
nity, in  consequence  of  the  favourable  sentiments 
expressed  in  respect  to  them  in  the  late  debates  on 
the  petition  presented  to  parliament  the  same  year, 
by  "  certain  of  the  clergy  of  the  Church  of  Eng- 
land, and  of  certain  of  the  two  professions  of  civil 
law  and  physic,  and  others,''  praying  to  be  reliev- 
ed from  the  subscription  to  the  thirty-nine  Articles 
of  Religion.  But  the  application  of  the  Dissenters, 
(though  renewed  next  session)  as  well  as  the  peti- 
tion of  the  Church-men,  was  without  effect.  How- 
ever, without  any  further  application  on  their  part, 
an  act  of  parliament  passed  in  1779,  "  AA'hereby  the 

,  The  law  only  gives  a  civil  impunity,  and  does  not  punish; 
but  the  cause  of  the  separation  is  the  same  that  it  was,  and 
is  neither  better  nor  worse,  whether  the  separation  is  pun- 
ished or  r\o\"—ylddress  to  the  Clergy  of  the  Diocese  of  Sa- 
rum,  prefixed  to  his  Lordship's  Four  Discourses^        ^ 


44  THE   PROTESTANT  DISSENTERS 

benefits  of  the  Toleration  Act  were  granted  to 
Protestant  Dissenting  Ministers  and  schoolmasters, 
upon  condition  of  their  taking  the  oaths  of  allegi- 
ance and  supremacy,  niaking  the  declaration  against 
Popery,  and  declaring  their  belief  of  the  Holy  Scrip- 
tures as  containing  a  Divine  Revelation.*' 

Thus  do  matters  stand  at  present  in  respect  to 
the  Protestant  Dissenters ;  but  though  that  name 
was,  I  believe,  originally  confined  to  the  three  de- 
nominations   already   specified,   they   are    by  no 
means  the  only  sects  that  have  broken  off  from  tlie 
Church,  nor  are  they  the  only  Protestant  Dissenters 
now^  in  England.     During  the  InteiTegnum  alone, 
,  there  sprang  up  a  multitude  (according  to  some 
j  nearly  60)  of  different  religious  sect  and  parties, 
'  contradicting,  reviling,  and  persecuting  each  other : 
but  fortunately  most  of  these  have  now  sunk  into 
oblivion. 

The  increase  or  decrease  of  Dissenters  in  any 
country  depends,  in  a  great  measure,  on  the  in- 
dustry or  indolence  of  the  Established  Clergy.  In 
proof  of  this,  it  has  been  observed,  that  the  first 
settlers  in  Virginia  were  chiefly  Episcopalians; 
but,  through  the  carelessness  of  the  clergy,  two- 
thirds  of  the  people  had  become  Dissenters  at  the 
commencement  of  the  late  American  war. 

During  the  two  last  reigns,  the  style  of  preaching 
in  many  pulpits  seems  to  have  been  alike  dry  and 
unedifying;  and  both  the  subjects  discussed,. and 
the  manner  of  discussing  tliem,  to  have  been  such, 


IN   ENGLAND.  45 

that  the  Christian  divine  could  scarcely  be  distin- 
guished from  the  Heathen  moralist.  Hence  the 
dissenting  interest  then  flourished,  because  the 
greater  part  of  its  teachers  adhered  to  the  doctri- 
nal principles  of  the  Reformation  ;  and  every  man 
who  has  juster  sentiments  of  the  importance  of  re- 
ligious worship  than  of  the  nature  and  constitutioij 
of  the  Christian  Church,  will  be  apt  to  go  where  he 
can  best  be  edified.  But,  though  a  great  proportion 
of  the  Established  Clergy  are  at  this  day  zealous 
and  faithful  to  their  duty,  it  is  a  lamentable  and  un- 
doubted fact,  that  the  number  of  Dissenters  is  still 
increasing,  and  is  certainly  much  higher  than  when 
Mr.  Robinson  of  Cambridp-e  reckoned  them  to  be 
about  one-Jifth  of  the  inhabitants  in  England  and 
Wales.*     Nor  are  the  Dissenters,  as  a  body,  more 

*  To  know  the  number  of  the  licenses  that  have  been 
taken  out  for  dissenting  places  of  worship  within  the  last 
twenty  years,  particularly  in  the  out  parishes  of  Lon- 
don, and  in  other  large  towns,  would  astonish  any  per- 
son not  accustomed  toz)bserve  the  progress  of  nonconfor- 
Tnity.  And  one  great  cause  of  this  is  doubtless  the  great 
increase  of  population,  without  a  proportionate  increase  of 
churches  or  parochial  chapels,  for  the  accomnoodation  of 
the  members  of  the  Established  Church. 

To  erect  a  dissenting  meeting-house,  nothing  is  wanted 
but  enough  of  money,  together  with  a  shilling  over,  to  pur- 
chase a  license  from  a  magistrate ;  whereas,  to  build  a  pa- 
rochial chapel,  or  chapel  of  ease,  the  incumbent's  leave  is 
first  of  all  to  be  obtained  ;  then  the  concurrence  of  the 
bishop  of  the  diocese  must  be  procured ;  and,  in  many 
cases,  an  act  of  parliament  also  must  previously  be  obtain- 
ed (which  will  cost  at  least  200/.)  to  secure  to  those  who 
are  to  be  at  the  charge  of  the  structure,  some  rights  to 
which  they  may  think  themselves  entitled.  Hence,  some 
VOL,  III.  G 


46  THE   PROTESTANT  DISSENTERS 

respectable  in  point  of  numbers,  than  of  virtue  and 
talents  ;  for  it  must  be  acknowledged,  even  by  their 
enemies,  that  not  a  few  have  appeared  among  them, 
who  have  been  eminently  conspicuous,  both  for 
piety  and  learning,  and  those  of  the  present  day  do 
by  no  means  seem  to  discredit  their  predecessors.* 

Their  ministers,  except  those  of  the  Particular 
Baptists^  who  have  a  small  fund  to  increase  their 
salaries,  are,  in  general,  wholly  supported  by  the 
voluntary  contributions  of  their  congregations. 
They  may  perform  any  clerical  function,  except 
that  of  marriage,  which,  by  an  act  of  parliament, 

well  wishers  of  the  Establishment,  to  check  this  growth  of 
sectarism,  Sec,  would  propose  a  general  act  of  fiarliament 
for  facilitating  the  erection  of  churches  and  cha/iels. 

*  Bishop  Watson,  speaking  of  the  Dissenting  Clergy,  in' 
his  Letter  to  the  Archbishofi  of  Canterbury  (1783),  says,  "  I 
cannot  look  upon  them  as  inferior  to  the  clergy  of  the  Esta- 
blisliment,  either  in  learning  or  morals.  And  Mr.  Evans 
ranks  among  their  ornaments,  "  Baxter,  Bates,  Howe, 
Owen,  Williams,  Neal,  Henry,  Stennet,  Evan's,  die,  Fos- 
ter, Leland,  Grosvenor,  Watts,  Lardner,  Abernethy,  Dod- 
dridge, Grove,  Chandler,  Gill,  Orton,  Furneaux,  Farmer, 
Tovvgood,  Robinson,  Price,  Kippis,  and  Priestley." — Sketchy 
p.  131-2,  edit.  1807. 

See  a  work,  in  2  vols.  8vo.  1758,  entitled,  The  Protes- 
tant System  ;  containing  Discourses  on  the  Princifial  Doc- 
trines of  .Vatural  and  Revealed  i?f/fg-zon,  compiled  from  the 
works  of  the  most  eminent  Protestant  Dissenters,  wherein 
are  united  gre  it  piety,  talents,  and  erudition. 

The  divines,  from  whose  works  this  compilation  is  made, 
are,  Abernethy,  Amory,  Barker,  Benson,  Bulkeley,  Chan- 
dler, Doddridge,  Duchal,  Emlyn,  Fordyce,  Foster,  Grove, 
Holland,  Leechman,  Mason,  Morris,  Newman,  &c.  &;c- 


IN   ENGLAND.  47 

is  limited  to  parish  churches  and  the  established 
clergy  only.  Their  baptisms  are  registered  in  a 
book  in  the  public  library  of  the  Dissenters  in  Red 
Cross  street,  London ;  and,  by  act  of  parliament, 
these  registers  are  held  v^lid  in  law.  They  are  not 
entitled  to  a  steeple  and  bells  for  their  places  of 
worship;  and  not  only  the  members  of  the  establish- 
ed church,  but  Jews,  Quakers,  and  all  denomina- 
tions of  dissenters,  must  pay  their  church  rates  and 
tithes,  and  serve  parish  offices,  or  forfeit  the  penalty. 

To  the  books  already  referred  to,  on  the  subject 
of  the  rise,  progress,  &c.  of  Dissenters,  may  be 
added,  Mr.  Jones's  Essay  on  the  Church,  ch.  5. 
together  with  the  Postscript,  and  Dr.  Eveleigh's 
Sermons  at  the  Bampton  Lecture,  Oxford. 

Having  premised  so  much  respecting  the  P)'0- 
testant  Dissenters,  and  Non-confonnists  in  general, 
I  now  proceed  to  gi\'e  some  account  of  the  Presby- 
terians, Independents,  and  Baptists;  under  which 
three  denominations,  as  already  obsei^ved,  the  Pro- 
testant Dissenters  in  England  have  been  ranked. 


THE 


PRESBYTERIANS  IN  ENGLAND. 


Name. — "  Those,"  says  Dr.  Doddridge,  "  who 
hold  every  pastor  to  be  so  a  bishop  or  overseer  of 
his  own  congregation,  as  that  no  other  person  or 
body  of  men  have,  by  divine  institution,  a  power 
to  exercise  any  superior  or  pastoral  office  in  it,  may, ' 
properly  speaking,  be  called  (so  far  at  least,)  Con- 
gregational;  and  it  is  by  a  vulgar  mistake  that  any 
such  are  called  Presbyterians ;  for  ih^^reshyterian 
discipline  is  exercised  by  sytrnds  and^  assemh/ieSj 
subordinate  to  each  other,  and  all  of  them  subject 
to  the  authority  of  what  is  commonly  called  a 
General  Assembly. ^^^ 

This  last  mode  of  church  government  is  to  be 
found  in  Scotland,  and  has  already  been  detailed. 
"  But  the  appellation  Presbyte?'ian,  is,  in-  Eng- 
land, appropriated  to  a  large  denomination  of  Dis- 
senters, who  have  no  attachment  to  the  Scotch 

*  Lectures^  vol.  ii.  p.  342,  4th  edit. 


PRESBYTERIANS  IN  ENGLAND.  49 

mode  of  church   government  any  more  than  to 
Episcopacy ;  and  therefore  to  this  body  of  Chris- 
tians, the  term  Presbijterian,  in  its  original  sense, 
is  improperly  applied.      How  this  misapplication 
came  to  pass,  cannot  be  easily  determined,  but  it 
has  occasioned  many  wrong  notions,  and  should 
therefore  be  rectified.     English  Presbyterians,  as 
they  are  called,  adopt  the  same  mode  of  church 
government  with  the  Independents,  which  is  the 
next  sect  to  be  mentioned.     Their  chief  difference 
from  the  Independents,  is,  that  they  are  less  at- 
tached to  Calvinism,  and  consequently  admit  a 
greater  latitude  of  religious  sentiment."* 

The  Presbyterians  in  Ireland  have  not  departed 
so  widely  from  the  original  constitution  of  their  de- 
nomination, and  are  still  governed  by  presbyteries. 

Rise,  Progress,  &c. — The  first  presbytery  in 
England  was  erected  at  Wandsworth,  in  Surry, 
20th  November  1572;  which  first  establishment, 
as  already  observed,  was  called  the  "  Order  of 
Wand^worth^^  by  Field,  their  minister. t  Many 
of  the  English  who  had  fled  to  Geneva,  Frankfort, 

*  Mr.  Evans's  Sketch,  p.  138. — See  above,  vol.  ii.  p. 
190,  Note. 

t  See  above,  Vol.  II.  p.  296.  Eleven  elders  were  cho- 
sen, and  their  offices  inscribed  in  a  register,  entitled,  T/ie 
,  Orders  of  Wandsworth  ;  and  Fuller  says,  that  "  Secundum 
nsum  Wandsworth"  was  as  much  honoured  by  the  Pres- 
byterians, as  "  Secundian  ustim  Sarum''  had  been  by  the 
Romanists. 


50  PRESBYTERIANS  IN   ENGLAND. 


» 


&c.  during  the  persecution  under  Queen  Marj^,  re- 
turned to  England,  in  the  reign  of  EHzabeth,  with 
strong  prepossessions  in  favour  of  Cah  inistic  doc- 
trines and  forms;  and  being  dissatisfied  with  the 
EstabHshed  Church,  because,  in  their  opinion,  it 
was  not  formed  after  ^  pure  model,  produced  a  sect 
of  non-conformists,  then  denominated  Puritans. 
They  were  restless ;  the  age  was  intolerant ;  the 
queen  hostile,  and  despotic  in  the  use  of  preroga- 
tive :  hence  they  were  treated,  perhaps,  with  harsh- 
ness and  injustice.  From  James,  though  a  warm 
friend  to  Episcopacy,  they  experienced  greater 
humanity  and  mildness.  In  the  reign  of  Charles 
I.,  they  met  with  opposition  and  vexation  from 
Archbishop  Laud,  who  regarded  them  with  no  fa- 
vourable eye. — Their  party,  notwithstanding,  gra- 
dually derived  strength  from  the  public  measures 
of  the  day,  and  other  concurring  circumstances, 
and  had  a  leading  share  in  precipitating  the  king- 
dom into  civil  war.  In  the  course  o^the  conflict, 
they  were  depressed  and  supplanted  by  the  more 
recent  sect  of  Independents ;  and  both  Puritans^ 
or  Presbyterians^  and  Independents,  harassed,  in 
every  possible  way,  the  national  Church ;  and  ulti- 
mately succeeded  in  abolishing  Episcopacy,  and 
ejecting  the  Episcopal  clergy.  Under  Cromwell, 
who  was  alike  averse  to  Episcopacy  and  Presby- 
terianism,  though  he  found  it  expedient  to,  show- 
favour  to  the  latter,  the  Church  was  delivered  to 
the  management  of  a  set  of  commissioners,  con^ 
sisting  partly  of  Presbyterians  and  partly  of  Inde- 
pendents.    They  were  to  examine  and  approve  all 


PRESBYTERIANS  IN   ENGLAND.  51 

those  who  were  to  be  admitted  to  benefices ;  and 
they  disposed  of  all  the  livings  which  had  been  in 
the  gift  of  the  Crown,  of  the  Bishops,  and  of  Ca- 
thedral Churches.  For  a  time  the  profession  of 
Episcopacy  was  not  even  tolerated  by  the  Presby- 
terians; but  upon  the  restoration  of  Charles  II.,  an 
event  which  they  profess  to  have  themselves  chiefly 
brought  about,  the  Church  of  En,crland  resumed  its 
ancient  form  and  government;  and  by  the  Act  of 
Uniformitij,  upwards  of  two  thousand  of  the  cler- 
gy, attached  to  Presbyterian  discipline,  relinquish- 
ed their  cures  in  one  day.— In  the  reign  of  Charles 
I.,  and  during  the  usurpation  of  Cromwell,  the 
Dissenters  acted  cruelly;  and,  under  Charles  II., 
the  members  of  the  establishment  are  accused  of 
having,  in  some  measure,  retaliated.  A  very  hu- 
morous and  satirical  character  of  the  Presbyterians 
of  those  times  is  given  by  Butler,  in  his  description 
of  Hudibras's  religion,  Canto  I. 

But  men's  opinion  and  conduct  change  with  the 
times,  as  in  different  stages  of  life  we  change  our 
thoughts  and  pursuits,  and  settle  at  the  age. of  forty 
the  roving  imagination  of  sixteen.  The  Modern 
Presbyterians,  so  called  in  England,  different  from 
their  forefathers,  whose  turbulence  and  intolerance 
they  profess  to  condemn,  are  perhaps  as  loyal  sub- 
jects, and  every  way  as  upright  and  inoffensive  in 
their  conduct  as  any  of  their  neighbours.  We  are 
told,  that  they,  and  even  the  Protestant  Dissenters 
in  general,  "  are  now  friends  to  universal  liberty  in 
religion;"  and  that  "  no  denomination  among  tliem 


52  PRESBYTERIANS  IN   ENGLAND. 


• 


wishes  to  have  its  own  way  of  worship  established 
as  the  national  religion.''* 

Because  they  disclaim  all  human  authority  in 
matters  of  religion,  some  have  inferred,  that  they 
also  disclaim  all  human  authority  in  civil  matters, 
and  have  contracted  a  fondness  for  equality  and  re- 
publican maxims  in  the  state.  But  this  inference 
bespeaks  neither  sound  logic  nor  Christian  charity; 
nor  is  it  well  grounded  on  fact  and  experience.  On 
the  contrary,  the  present  race  of  Dissenters,  I  be- 
lieve, are  by  no  means  enemies  to  civil  govern- 
ment, or  to  the  constitution  of  this  country  in  par- 
ticular. They  have,  indeed,  at  all  times  been  de- 
termined enemies  to  arbitiary  power;  but  happily, 
this  has  long  ceased  to  be  a  distinction  between 
British  subjects ;  and  since  a  well  defined  freedom 
has  limited  the  prerogative  of  the  crown,  the  throne 
has  not  perhaps  had  more  faithful  supporters,  than 
have  been  found  among  dissenters  frcmn  the  Church 
of  England. 

A  Dialogue,  published  in  Elizabeth's  reign,  re- 
presents the  number  of  Presbyterians  then  in  Eng- 
land as  amounting  to  100,000  ;t  but  what  their 
probable  number  may  be  at  the  present  day,  I 
have  not  yet  been  able  to  leani. 

*  Protestant  Dissentem*  Catechism,  p.  11,- edit.  1806. 
t  Heylin' s  Histortf  of  the  Presbyterians^ 


ENGLISH  INDEPENDENTS. 


For  the  meaning  of  the  term  Independent,  to- 
gether with  some  account  of  this  class  of  Protes- 
tant dissenters  clown  to  the  year  1691,  when  they 
entered  into  an  association  with  the  Presbyterians, 
see  the  Article  Independency  and  Independents, 
above,  Vol.  II.  p.  310,  &c. 

In  regard  to  the  term,  or  name  itself,  I  would 
further  observe  here,  that  the  distinguishing  names 
Tof  the  various  communions  into  which  the  Chris- 
tian world  is  unhappily  divided,  fail  to  convey  just 
views  of  the  differences  which  subsist  among  them; 
and  that  this  appears  from  this  consideration, 
among  many  others,  that  the  other  two  classes  of 
Protestant  dissenters,  particularly  the  Baptists,  may 
as  properly  be  denominated  Independents,  as  those 
to  whom  that  name  has  been  appropriated ;  each  of 
these  last  two  bodies  having,  £'om  their  origin, 
agreed  in  their  views  of  the  nature,  constitution, 
«hd  government  of  the  Christian  church. 

At  the  above  eera,  the  Independents  and  Presby- 
terians, called,  from  that  association,  tlie  United 

VOJL.   III.  H 


54  ENGLISH  INDEPENDENTS. 

Brethren  *  were  agreed  with  regard  to  doctrines, 
being  generally  Calvinists,  and  differed  only  with 
respect  to  ecclesiastical  discipline ;  but  at  present, 
though  the  English  Independents  and  Presbyte- 
rians form  two  distinct  parties  of  Protestant  dissen- 
ters, they  are  distinguished  by  very  tiifling  differ- 
ences with  regard  to  church  government,  and  the 
denominations  are  more  arbitrarily  used  to  com- 
prehend those  who  differ  in  theological  opinions; 
tlie  former  being  more  attached  to  Calvinism  than 
the  latter,  f 

Although  this  denomination  disclaim,  with  the 
other  classes  of  Independents,  every  form  of  union 
between  churches,  imd  do  not  legislate  for  each 
other,  in  the  strict  sense  of  the  term ;  yet  they 
have  regulations  for  the  admission  of  each  other's 
members  to  occasional  communion  ; — they  dis- 
tinctly recognise  each  other ; — they  unite  in  se- 

*  This  name,  however,  is  no  longer  in  u^  as  applied  to 
ihem,  but  has  lonii;  become  in  a  manner  the  distinctive  ap- 
pellation of  the  Moravians. 

t  Independents,  in  general,  agree  with  the  Presbyterians, 
"  in  maintaining  the  identity  of  presbyters  and  bishops,  and 
believe,  that  a  plurality  of  presbyters,  pastors,  or  biihops, 
in  one  churcli,  is  taught  in  Scripture,  rather  than  the  com- 
mon usage  of  one  bishop  over  many  congregations  "  but 
they  conceive  their  own  mode  of  discipline  to  be  "as  much 
beyond  the  Presbyterian,  as  Presbytery  is  preferable  to 
Prelacy." — One  distinguishing  feature  of  their  discipline, 
is,  that  they  maintain  "  the  right  of  the  church,  or  body  of 
Christians,  to  determine  who  shall  be  admitted  into  their 
coTiniunionjand  also  to  exclude  from  their  fellowship  those 
who  may  prove  themselves  unworthy  membersj'— 5r. 
Malth.  xviii.  v.  15 — 17. 


ENGLISH  INDEPENDENTS,  55 

veral  county  associations;  and  certain  ministers 
and  lay  gentlemen  in  London  manage,  in  common, 
a  fund  which  is  distributed  among  poor  churches 
in  the  country. 

A  more  general  association  has  also  been  lately 
formed,  called,  The  Independent  Union^  which  the 
ministers  and  churches  tliroughout  England  have 
been  encouraged  to  join ;  but  this  plan,  we  are  told, 
may  admit  of  further  modilications,  tuid  should 
perhaps,  for  the  present,  be  viewed  merely  as  an 
experiment. 

From  1642,  when  they  had  begun  to  make  a 
figure,  the  Independents  are  very  frequently  men- 
tioned in  the  English  annals  of  the  17th  century; 
and  they  complain,  that  various  charges  have  been 
unfairly  alleged  against  them  by  several  historians, 
as  Clarendon^  Echard^  Parker^  and  particularly  by 
Rapin;  and,  among  others,  that  they  were  disaf- 
fected to  kingly  government.  They  have,  indeed, 
been  very^  generally  ranked  among  the  regicides, 
and  charged  w  ith.  tlie  death  of  Charles  I.  ;*  but 

*  This  treasonable  deed  is  a  transaction  of  such  a  fi  j^ure 
in  history,  that  it  must  ever  remain  a  stain  upon  all  those, 
whoever  they  were,  who  were  concerned  in  it.  Happy 
would  it  be  for  the  English  nation,  could  the  shame  that 
attends  it  be  accepted  by  heaven  as  an  atonement ! 

After  considering  the  subject  with  some  attention,  I  am 
'  led  to  conclude,  with  L'Estrange,  that  the  Independents 
cut  off  the  head  of  Charles  Stuari,  after  the  Presbyterians 
had  murdered  the  king. 

*'  Regem  prime  a  Presbyterianis  interemptum,  Caro- 
lum  deinde  ab  Independeniilius  interfectum."; — Or,  as  Sal- 


56  ENGLISH  INDEPENDENTS. 

9 

whether  this  charge  be  admitted  in  the  whole,  or 
only  in  part,  it  does  not  appear  from  any  of  their 
public  and  acknowledged  writings,  that  republican 
principles  formed,  at  any  time,  any  of  their  distin- 
guishing characteristics ;  and  there  is  no  room  to 
doubt,  that  the  present  Independents  are  steady 
friends  to  a  limited  monarchy. — And  though  the  In- 
dependents have  thus  met  with  no  favour  at  home, 
they  have  found  two  zealous  defenders  abroad,  in 
JLezvis  de  3/ouii/timd  Dr.  Moshei?n;  and  there  may 
no  doubt  "be  much  truth  in  what  the  latter  remarks ; 
— that  the  denomination  oi  Independents  is  ambigu- 
ous, and  was  sometimes  used  to  denote  those  who 
preferred  a  democratical  or  popular  government, 
of  whom  there  were  many  in  the  reign  of  Charles  I. 

tnasius  expresses  it,  in  his  Defensio  Regia,  "  Presbyteriani 
ligarunt,  Independentes  vero  immolarunt  sacrificium." — 
Nor  was  the  horrid  deed  merely  perpetrated,  but  also  vin- 
dicated, by  the  latter,  in  a  sermon,  preached  by  the  other- 
wise respectable  Dr.  Owen,  their  principaAJeader,  before 
the  (shall  I  say  honourable?^  House  of  Comnvons,  the  very 
day  after  they  had  embrued  their  hands  in  this  innocent 
and  royal  blood.  The  Presbyterians  would  gladly  throw 
the  whole  blame  of  this  dreadful  crime  on  the  Indepen- 
dents; but  that  they  themselves  were  equally  zealous  in 
promoting  the  rebellion  and  all  its  consequences,  wc  have 
the  evidence  of  one,  whose  veracity  few  will  doubt,  and 
whose  knowledge  no  one  can  question ; — I  mean,  of  the 
celebrated  Milton^  who  moved  with  no  common  activity  in 
all  those  turbulent  scenes. — See  his  Life^  prefixed  to  his 
prose  works,  p.  24* 

Since  then,  in  all  cases  of  murder,  the  accessory  be- 
comes a  principal,  both  parties  (or  the  two  factions  bear- 
ing their  names)  may  fairly  be  pronounced  as  equally  guil- 
ty.— "  My  soul,  come  not  thou  into  their  secrfets,"&c. 


BNGLISH   INDEPENDENTS.  57 

and  under  the  administration  of  Cromwell ; — and 
also,  that  most  of  the  religious  sects,  which  then 
divided  the  English  nation,  assumed  the  name  of 
Independents,  to  screen  themselves  from  the  re- 
proaches of  the  public,  under  a  name  at  that  time 
highly  respectable : — so  that  to  these  factions,  ra- 
ther than  to  the  true  and  real  Independents,  may 
be  ascribed  those  scenes  of  sedition  and  misery, 
whose  unhappy  effects  are  still  justly  lamented.* 

This  denomination,  considered  as  a  distinct  class 
of  the  Protestant  Dissenters,  and  without  includ- 
ing the  other  two,  is  highly  respectable  in  point  of 
numbers,  being  supposed  to  be  more  numerous  in 
England  and  Wales,  than  both  the  parties  of  Bap- 
tists together.  But,  as  the  Independents  generally 
admit  Baptists  to  dieir  communion,  there  has  been 
such  an  intermixture,  both  of  pastors  and  of  mem- 
bers, in  some  congregations,  that  it  would  be  dif^ 
ficult  to  know  under  what  denomination  they 
should  be  classed.f 

Miscellaneous   Re m arks . Independency 

being  the  prevailing  constitution  of  the  Protestant 
Dissenters  in  general,  and  as  an  affection  to  it  in 
preference  to  every  other  mode  of  church  govern- 
ment has,  of  late  years,  been  growing  upon  man\^ 

*  Major-General  Harrison,  who  suffered  at  the  Restora- 
tion as  one  of  the  regicides,  was  a  Bafitist. 

t  Bogue  and  Bennet's  History,  vol.  i.  p.  143,  where  they 
refer  on  this  subject  to  J.  Ryland's  Funeral  Sermon  for 
Joshua  Symmonds;  and  J.  Suicliff's  Account  of  the  Bedford 
Church,  subjoined  to  it. 


58  ENGLISH   INDEPENDENTS. 


9 


in  Scotland,  as  well  as  in  England,  I  close  this  ar- 
ticle in  the  language  of  a  clergyman  of  the  church 
of  England  to  an  Independent  minister  : — 

"  The  constitution  of  your  Churches,"  says  the 
former,  "  which  you  suppose  the  only  one  agree- 
able to  scripture,  appears  to  me  faulty,  in  giving 
a  gi-eater  power  to  the  people  than   the   scripture 
authorises.      There  is  doubtless  a  sense  in  which 
ministers  are  not  only  the  servants  of  the  Lord,  but, 
for  his  sake,  the  servants  of  the  churches  ;  but  it  is 
a  service  which  impHes  rule,  and  is  entitled  to  re- 
spect.    Thus  the  Apostle  says,  '  Obey  them  that 
have  the  rule  over  you.'     Their  office  is  that  of  a 
steAvard,  who  is  neither  to  lord  it  over  the  house- 
hold, nor  to  be  entirely  under  subjection  to  it,  but 
to  superintend  and  provide  for  the  family.     Scrip- . 
tural  regulations  are  wisely  and  graciously  adapted 
to  our  state  of  infirmity,  but   I  think  the  power 
which  the   people  with  you  claim  ^d  attempt  to 
exercise,  is  not  so.     Many  of  them,  tljough  truly 
gracious  persons,  may,  notwithstanding,  from  their 
situation  in  life,  their  want  of  education,  and  the 
naiTowness  of  their  views,  be  very  incapable  of  go- 
vernment ;  yet  when  a  number  of  such  are  asso- 
ciated according  to  your  plan,  under  the  honour- 
able title  of  a  Church  of  Christ,  they  acquire  a 
gi"eat  importance.     Almost  every  individual  con- 
ceives himself  qualified  to  judge  and  to  guide  the 
minister;  to  sift  and  scrutinise  his  expressions,  and 
to  tell  him  what  and  how  he  ought  to  preach.   But 
the  poorer  part  of  your  flocks  are  not  al^-ays  the 
most  troublesome.     The  rich  can  contribute  most 


ENGLISH  INDEPENDENTS.  59 

to  the  minister's  support,  who  is  often  entirely  de- 
pendent upon  his  people  for  a  maintenance ;  their 
riches,  likewise,  give  them  some  additional  weight 
and  influence  in  the  church ;  and  the  ofticers,  whom 
you  call  the  Deacons,  are  usually  chosen  from 
among  the  more  wealthy.  But  it  is  not  always 
found,  that  the  most  wealthy  church-members  are 
the  most  eminent  either  for  grace  or  wisdom.  We 
may  be  rather  sure,  that  riches,  if  tlie  possessors 
are  not  proportionably  humble  and  spiritual,  have  a 
direct  tendency  to  nourish  the  worms  of  self-con- 
ceit and  self-will.  Such  persons  expect  to  be  con- 
sulted, and  that  their  judgment  shall  be  followed. 
The  preaching  must  be  suited  to  their  taste  and 
sentiment ;  and  if  any  thing  is  either  enforced  or 
censured,  which  bears  hard  upon  their  conduct, 
they  think  themselves  ill-treated.  Although  a 
faithful  minister,  in  his  better  hours,  disdains  the 
thought  of  complying  with  the  caprice  of  his  hear- 
ers, or  conni\ing  at  their  faults  ;  yet  human  nature 
is  weak,  and,  it  must  be  allowed,  that  in  such  cir- 
cumstances he  stands  in  a  state  of  temptation.  And 
if  he  has  grace  to  maintain  his  integt-it}%  vtt  it  is 
painful  and  difficult  to  be  obliged  frequently  to  dis- 
please those  on  whom  v/e  depend,  and  uho,  in 
some  other  respects,  may  be  our  best  friends  and 
benefactors.  I  can  truly  say,  that  my  heart  has 
been  grieved  for  the  opposition,  neglect,  and  un- 
kindness,  which  some  valuable  men  among  you 
have,  to  my  knowledge,  met  with  from  those,  who 
ought  to  ha\e  esteemed  them  verv  hijjhlv  for  their 
work's  sake. 


60  ENGLISH   INDEPENDENTS. 

"  The  effects  of  this  supreme  power,  lodged  in 
the  people,  and  of  the  unsanctified  spirit  in  which 
it  has  been  exercised,  have  been  often  visible  in 
the  divisions  and  subdivisions,  which  have  crum- 
bled large  societies  into  separate  handfuls,  if  I  may 
so  speak.  And  to  this,  I  am  afraid,  rather  than 
to  the  spread  of  a  work  of  grace,  may  be  ascribed, 
in  many  instances,  the  great  increase  of  the  number 
of  your  churches  of  late  years."* 

*  jifiologia,  8cc.  (as  above,  vol.  ii.  p.  522,  note,)  p.  151 — €u 


BAPTISTS. 


Names. — The  members  of  this  denomination, 
are  so  called,  on  account  of  their  views  of  the  ordi- 
nance of  Baptism  differing  from  those  of  the  gene- 
rality of  other  Christians.  As  tliey  hold  that  bap- 
tism is  to  be  administered  to  those  only  who  can 
and  do  give  evidence  of  repentance  towards  God, 
and  faitli  in  Jesus  Christ,  they  are  constrained,  by 
natural  consequence,  to  disapprove  of  the  admis- 
sion of  Infants  to  tliat  ordinance.  Hence  they  have 
been  styled  Anti  pcedo-baptlsts ;  a  tenn,  perhaps, 
more  appropriate  than  the  other,  as  their  opponents 
do  by  no  means  admit  the  propriety  of  the  exclu- 
sive application  to  them  of  the  name  of  Baptists^ 
since  is  seems  to  imply  that  they  alone  practise 
true  scriptural  baptism.  They  also  consider  im- 
jnersion  in  water  as  essential  to  Christian  baptism. 
And  as  it  happens  that  many  of  those  whom  they 
baptise  have  undergone,  what  they  term  the  cere- 
mony of  sprinkling  in  their  infancy — they  have 

VOL.   III.  I 


62  BAPTISTS. 

been  called  Anabaptists ;  ife  though  they  baptised 
"  av*''  over  again,  which  they  themselves  of  course 
do  not  admit,  conceiving,  that  those  who  have  un- 
dergone that  ceremony  in  their  infancy,  did  not 
thereby  receive  Christian  baptism. 

These  appellations  ha-\^e  been  applied  to  theni 
almost  solely  in  Britain  and  America.  On  the  con- 
tinent, they  ai'e  known  by  different  names,  as  Me- 
nonites,  &.C. ;  and  indeed,  it  may  be  observed,  that 
the  name  of  Baptist  being  only  of  modern  date, 
and  local  application,  cannot  serve  as  an  index 
throughout  ecclesiastical  history,  to  the  existence 
of  the  sentiment.  This  appears  evident  from  theu" 
rise  and  progress,  recorded  below. 

Rise,  PROf;REss,  fs:c. — The  true  origin  of  this 
sect,  Mosheim  says,  is  hid  in  the  remote  depths  of 
antiquity,and  is,  of  consequence,  extremely  difficult 
to  be  ascertained.  It  seems,  however,  not  only 
from  this  writer,  but  also  from  othei^historians, 
that  many  of  the  Hussites,  in  the  15th  dentury — 
of  the  Wickliffites,  or  Lollards,  in  the  14th — of  the 
PetrobriissianSy  in  the  12th — and  also  of  the  Wal- 
denses,  were  Baptists  in  sentiment.  Much  of  the 
present  felicity  of  this  denomination  oii  the  conti- 
nent may,  however,  without  ambiguity,  be  traced 
up  to  the  laborious  efforts  of  Menno  Simon,  a  native 
of  Friesland,  from  whom  they  have  been  knowfi  by 
the  name  of  AIe?iomtes.  Having  been  a  Romish 
priest,  and  as  he  himself  confesses,  a  notorious 


BAPTISTS.  63 

profligate,  he  resigned  his  office  and  rank  in  the 
church  of  Rome,  and  publicly  embraced  the  com- 
munion of  the  Anabaptists  in  1536.  From  that 
time,  his  conduct  seems  to  have  been  correct  and 
exemplary,  and  soon  after  being  solicited  by  many 
of  his  brethren,  to  assume  the  rank  and  functions 
of  a  public  teacher,  he  laboured  among  them,  both 
in  Holland  and  Germany,  with  such  zeal  and  suc- 
cess, till  the  period  of  his  death,  in  1561,  that  he 
has  been  styled,  on  the  continent,  the  parent  and 
aposde  of  the  Baptists. — Of  the  Menonites,  Dr. 
Mosheim  says,  they  are  not  entirely  mistaken, 
when  they  boast  their  descent  from  the  Waldenses^ 
Petrohnissians^  and  other  ancient  sects.  On  the 
contrary,  these  are  described  as  having  maintained, 
in  common  with  the  Menonites,  a  doctrine  which  he 
considers  as  the  true  source  of  all  the  peculiarities 
of  their  descendants.  And  it  is  most  certain^  he 
adds,  that  the  greatest  part  of  these  peculiarities 
were  approved  of  by  many  of  those  who,  before  the 
dawn  of  the  Reformation,  entertained  the  doctrine 
already  referred  to.*  Hence,  while  the  Baptists 
are  spoken  of  in  history  as  rising  from  their  "  hid- 
ing places"  in  Luther's  day,  their  sentiments  are 
considered  as  having  been  concealed  in  almost  all 
Europe,  until  the  noble  intrepidity  of  this  man 

*  The  doctrine  here  alluded  to,  was,  "  That  the  king- 
dom of  Christ,  or  the  visible  church  he  had  established  upon 
earth,  was  an  assemhly  of  true  and  real  saints,  and  ought 
therefore  to  he  in;»ccessil>le  to  the  wicked  and  unrighteous, 
and  also  to  be  exempt  from  all  those  insiiiutions  which  hu- 
man prudence  suggests  to  oppose  the  pf-ogress  of  iniquity, 
or  to  correct  and  reform  transgressors." 


64  BAPTISTS. 

9 

fixed  the  public  attention  upon  them,  as  upon  otlier 
reformed  sects. 

The  Anabaptists  of  Germany,  who  were  nursed 
by  tlieir  leaders,  Storck,  Stiibne?-,  and  Munzer, 
about  the  year  1525,  are  considered  by  the  Bap- 
tists of  the  present  day,  and  their  genuine  ances- 
tors, as  wearing  manifestly  the  appearance  of  a 
political  cabal,  and  not  the  fervent  exertions  of  a 
Chiistian  sect.  For,  besides  their  views  of  bap- 
tism, they  maintained,  that,  among  Christians,  who 
had  the  precepts  of  the  gospel  to  direct,  and  the 
spirit  of  God  to  guide  them,  the  office  of  magistracy 
was  not  only  unnecessary,  but  an  unlawful  en- 
croachment on  their  spiritual  liberty ; — that  the  dis- 
tinctions occasioned  by  birth,  or  rank,  or  wealth, 
being  contrary  to  the  spirit  of  the  gospel,  which 
considers  all  men  as  equal,  should  be  entirely  abo- 
lished;— that  all  Christians,  throwing  their  posses- 
sions into  one  common  stock,  should  lire  together 
in  that  state  of  equality  which  becomes  jnembers 
of  the  same  family  ; — and  that,  as  neither  the  laws 
of  nature,  nor  the  precepts  of  the  New  Testament, 
had  imposed  any  restraint  upon  men,  with  regard 
to  the  number  of  wives  which  they  might  mairy, 
they  should  use  that  liberty  which  God  himself 
had  granted  to  the  patriarchs. 

Such  opinions,  propagated  and  maintained  with 
enthusiastic  zeal  and  boldness,  aivi  at  length  even 
by  force  of  arms,  soon  produced  the  violent  ef- 
fects natural  to  them ;  and  many  places  suffered 
severely  from  them,  particularly  the  imperial  city 


BAPTISTS.  65 

of  Mimster^  in  Westphalia,  which  they  seized, 
and  one  John  Bockhold^  or  Beukels,  a  journeyman 
tailor  of  Leyden,  and  the  king  of  this  new  Jerusa- 
lem, defended  himself  in  it  as  long  as  possible; 
but  the  place  was  at  length  taken,  and  this  their 
ringleader  put  to  a  most  painful  and  ignominious 
death,  in  1536. 

Many  of  these  people  might  oppose  infant  bap- 
tism ;  but  they  are  understood  to  have  used  sprink- 
ling with  water.  Many  of  them  also  were  of  no 
principle,  and  many  were  professed  Roman  Catho- 
lics. The  reason,  however,  why  the  Menonites 
and  others  have  been  confounded  with  these  delu- 
ded wicked  people  is,  that,  owing  simply  to  their 
views  of  baptism^  they  were  at  that  period  involved 
in  one  common  whirlpool  of  vengeance.  "  Why 
were  the  innocent  and  the  guilty  involved  in  the 
same  fate?''  asks  Dr.  Mosheim. — "Those  who 
had  no  other  marks  of  peculiarity,  than  their  admi- 
nistering baptism  to  adult  persons  only,  and  their 
excluding  the  unrighteous  from  the  external  com- 
munion of  the  church,  ought  undoubtedly  to  have 
met  with  milder  treatment  than  what  vvas  given  to 
those  seditious  incendiaries,  who  were  for  unhing- 
ing all  government,  and  destroying  all  civil  autho- 
rjt)\'' 

Fourteen  Anabaptists,  we  are  told,  A\ere  put  to 
death  in  England  in  1535,  and  thirty  others  were 
banished,  in  1539,  for  their  opinions,  in  the  reign  of 
Henry  die  Eighth.  Yet  Bishop  Burnet  remarks, 
that,  in  1547,  there  ^\ere  many  Anabaptists  in  se- 
several-  parts  of  England,  and  that  they  were  gene- 


66  BAPTISTS. 

» 

rally  Germans,  whom  the  revolutions  in  their  o\\'n 
country  had  banished  from  home.*  The  Bishop 
further  adds,  that  in  Queen  Elizabeth's  reign  they 
gieatly  increased,  and  were  subjected  to  imprison- 
ment. Some  few,  indeed,  recanted  their  errors, 
as  Fuller  observes,  but  two  were  burnt  in  Smith- 
field,  A.  D.  1575. 

In  the  reign  of  James  I.  among  the  persecuted 
exiles  that  fled  to  Holland,  were  several  Anabap- 
tists; and  in  the  same  reign,  Edward  Wightman, 
a  Baptist,  of  Burton-upon-Trent,  was  burnt  at 
Litchfield.  He  was  the  last  person  "  that  suifered 
this  cruel  kind  of  death  in  England ;  and  it  may  be 
remarked,  that  William  Sawtre,  the  first  that  suf- 
fered in  that  manner,  for  his  religious  opinions,  was 
supposed  to  have  denied  infant  baptism :  so  that 
this  sect  had  the  honour  both  of  leading  the  way, 
and  bringing  up  the  rear  of  all  the  mart}Ts  who 
were  burnt  alive  in  England,  as  ^'■ell  as  that  a 
ffreat  mimber  of  those  who  suffered  Jthis  death  for 
their  religion,  in  the  200  years  between,  were  of 
this  denomination.''! 

Having  thus  been  exposed  to  many  severities, 
the  Baptists  were  slow  in  getting  a  sure  footing 

*  Many  of  them  were  Hollanders,  and,  notwithstanrling; 
Fuller's  exultation,  "  tliat  our  countrymen  were  free  from 
the  infection, "  it  is  hij^hly  probable,  ihat  Englishmen,  as 
well  as  foreigners,  were  found  in  their  societies. 

t   Bishop   Burnei's  Hixtory  of  the   Reformation^  Part  IL 
p.    100,  See.    and    The    History    of  Feligion,  particularly  of 
the  firin'cifial    Denominations    of  Christians^  Vol.   IV.   p. 
195-7.  Ed.  1764,  8vo. 


BAPTISTS. 


G7 


in  England;  for  Neale  places  their  first  congrega- 
tion there  so  late  as  in  1640,*  when  they  separated 
from  the  Independents,  under  a  Mr.  Jesse.     And 
from  that  time  they  have  ever  prevailed  there  more 
or  less,  and  now  subsist  under  two  separate  and 
distinct  societies,  distinguished  by  different  names; 
those  who  have  followed  the  doctrines  of  Calvin, 
being  called  Particidar  Baptists,  from  particular 
election,  the  principal  point  of  that  system  ;— and 
those  who  profess  the  Arminian  or  Remonstrant 
tenets,  being  denominated  General  Baptists,  from 
the  chief  of  those  tenets,  general,  or  universal  re- 
demption. 

Several  Anabaptists  em^rated  to  New  England 
about  the  same  time  that  the  Independents  settled 
in  that  country;  i.  e.  about  1620,  or  soon  after; 
when  their  congregational  brethren,  though  they 
had  themselves  fled  from  persecution,  gave  no  great 
latitude  to  their  tender  consciences.!     They  have, 

*  The  anonymous  author  of  the  work  last  cited  remarks, 
that  they  "  began  to  separate  themselves  from  the  Puritans, 
and  to  form  societies  distinct  and  apart  of  those  of  their 
own  persuasion,  in  the  year  1633." — lb.  p.  200. 

Mess.  Bogue  and  Bennett  place  their  separation  still 
higher, and  remark,  that  they  "are  mentioned  as  a  distinct 
sect  in  this  country,  as  early  as  the  year  Xm^"— History 
of  Dissenters,  Vol.  I.  p.  150. 

t  It  is  obvious  to  rema-k  here,  that  (he  conduct  of  the 
American  Independents,  for  some  time,  towards  l)olh  the 
Baptists  and  .Qu  kers,  was  but  little  consistent  with  that  of 
their  bre  hen,  whom  they  left  oehind  them  in  England; 
for  Mr.  Hume  (<;h.  57.)  states  the  Independents  to  have 
been  the  first  sect  which,  during  its  prosperiiy  and  adver- 


&S  BATTISTS. 

notwithstanding,  maintained  their  ground  in  Ame- 
rica ever  since,  and  have  been  gradually  increasing 
their  numbers ;  so  that  the  communicants,  and.  other 
members  of  the  Baptist  congregations  in  the  United 
States  alone,  are  now  computed  to  be  255,670.* 

Mention  is  made  of  Baptists  at  Leith,  during  the 
Inten^egnum ;  but  it  does  not  appear  that  any  regu- 
lar society  of  this  denomination  can  be  traced  in 
Scotland  farther  back  tlian  about  the  year  1767. — 
See  the  article  Scottish  Baptists,  below. 

See  Sleidan's  History  of  the  German  Anabap- 
tists, translated  by  Bohun; — Crosby's  History  of 
the  Baptists,  4  vols.  8vo. ; — Edward's  History  of 
the  American  Baptists; — and  Dr.  Wall's  Infant 
Baptism,  Part  II.  chap.  viii.  sect.  4.f 


sity,  always  adepted  the  principle  of  toleration,  unless  to- 
wards Popery  and  Prelacy,  which  he  allows  were  treated 
by  them  with  rigour. 

"  The  Presbyterians,"  says  Mr.  Gray,  "  called  toleration 
an  hideous  monster;  the  great  Z)zana  of  the  Independents.'* 
— Bamfi.  J.ect.  p.  284,  note. 

*  Hannah  Adams's  Vieiv  of  Religions,  p.  459,  12mo.  Edit. 
1805;  where  it  is  remarked,  that  "this  account  was  taken 
by  Mr.  John  Asplund,  who  visited  the  several  associations 
of  Baptist  Churches  for  that  purpose." 

t  The  late  Mr.  Robinson  of  Cambridge  also  wrote  a  His- 
tory o/  Bafiiism,  hut  many  of  the  Baptists  themselves  have 
no  hit;h  opinion  of  this  performance ;  and  it  has  been  re- 
marked, that  in  the  whole  course  of  his  quarto  volume,  Mr. 
Robinson  very  seldom  mentions  Mr.  Wall's  writings  on  In- 
fant Baptism,  though  viewed,  by  Paedo-Byptists,  as  standard 
works  on  the  subject. 


BAPTISTS.  69 

Distinguishing  Tenets. — The  members  of 
this  denomination,  as  already  remarked,  are  distin- 
guished from  all  other  professing  Christians,  by 
Uieir  opinions  respecting  the  ordinance  of  Christian 
Baptism. 

Conceiving  that  positive  institutions  cannot  be 
established  by  analogical  reasoning,  but  are  depen- 
dent on  the  will  of  the  Saviour,  revealed  in  express 
precept,  and  that  apostolical  example  illustrative  of 
this,  is  the  rule  of  duty— -they  differ  from  theii' 
Christian  brethren  both  with  regard  to  the  subjects 
and  the  tnode  of  baptism. 

As  to  the  subjects ; — from  the  command  which 
Christ  gave  after  his  resurrection,  they  conceive 
them  to  be  those  who  believe  what  the  Apostles 
were  then  enjoined  to  preach,  and  those  only  i  bap- 
tism being  there  mentioned  as  consequent  to  faith 
in  the  gospel.  So,  Mhen  the  Ethiopian  eunuch 
asked  the  evangelist  Philip,  "  What  doth  hinder 
me  to  be  baptised  ?"  he  answered,  "  If  thou  be- 
lievest  with  all  thine  heart,  thou  maijestP—'-'  They 
that  gladly  received  the  word  were  baptised;**  and, 
it  is  said,  "  Many  of  the  Corinthians  hearing,  be- 
lieved, and  luere  baptised^ 

With  respect  to  the  mode; — they  say,  that  in- 
stead of  sprmkling  or  pouring,  the  person  is  to  be 
'immersed  in  the  water.  Immersion  or  plunging 
being,  they  maintain,  the  primary  and  common 
signification,  both  in  sacred  and  profane  authors, 
of  the  Greek  term  ^xTrrt^f^x  ;   one  of  the-  words 

VOL.   III.  K 


70  BAPTISTS. 


9 


\vhich  \vas  adopted^  (by  royal  authority),*  without 
translation,  into  the  English  Version  of  the  Sacred 
Scriptures.  They  again  refer  to  primitive  prac- 
tice, and  obser\'e,  that  both  the  baptiser  and  the 
baptised  having  go?w  down  into  the  water,  the  lat- 
ter is  baptised  in  it^  ^vhen  they  both  come  up  out  of 
it.  John,  they  say,  baptised  in  the  Jordan;  and 
Jesus  is  said,  when  thus  baptised,  to  come  up  out  of 
it.  Believers  are  said  also  to  be  "  buried  with 
Christ  by  Baptism  into  deaths  wherein  also  they  are 
risen  with  him:^^ — a  doctrijial  dWusiow  incompatible, 
they  insist,  with  any  other  mode. 

But  their  views  of  this  institution,  they  say, 
are  much  more  confirmed,  and  may  be  better  un- 
derstood, by  studying  its  nature  and  import.  It 
is,  in  their  estimation,  an  impressive  emblem  of 
that^  through  which  their  sins  are  remitted  or 
washed  away — and  of  that  on  account  of  which 
tlie  Holy  Spirit  is  gi\  en  to  them  vv^o  obey  the 
Messiah.  In  other  words,  they  consider  Chris- 
tian baptism  to  be  a  figurative  representation  of 
that  which  the  gospel  of  Jesus  is  in  a  testimoriy ;\ 
to  which  the  mind  of  the  baptised  is  therefore  na- 
turally led,  while  spectators  are  to  qonsider  him 
as  professing  his  faith  in  the  gospel,  and  his  sub- 
jection to  the  Redeemer.  They  \\  ould  say,  there- 
fore, that  none  except  those  who  appear  to  believe 
this  gospel  ought  to  be  baptised, — and  that  immer- 

*  King  James  VI.  prescribed  14  rules  to  be  very  care- 
fully observed  by  the  translators.  It  is  the  third  which  is 
here  referred  to. — See  Lewis,  or  J^eivcome's  Bib.  Trans. 

t  Comp.l  Cor.  xv.  3,  4.  with  Rom<  vi.  3,  4.  and  Coloss. 
ii.  14. 


BAPTISTS.  71 

sion  is  not,  to  speak  with  propriety,  a  mode  of  bap- 
tism— but  baptism  itself. 

With  regard  to  Infants — Jesus  said,  "  Suffer 
little  children  to  cojne  unto  me^  and  forbid  them  not, 
for  of  such  is  the  kingdom  of  heaven.^^  Although 
they  see  no  warrant  for  baptising  them  here  (or 
any  where  else)  this  express  assurance  of  the  di- 
vine fa\ our,  to\^ards  their  children,  is  one  in  which 
they  have  strong  faith,  and  from  which  they  pro- 
fess to  have  often  derived  much  consolation. 

Thus  the  English  and  most  foreign  Baptists 
consider  a  personal  profession  of  faith  ^  and  an  im- 
mersion* in  water,  as  essential  to  baptism.  The 
profession  of  faith  is  generally  made  before  the 
congregation,  at  a  Church  meeting;  when  some 
have  a  creed,  and  expect  the  candidate  to  assent  to 
it,  and  to  give  a  circumstantial  account  of  his  con- 
version ;  while  others  only  requre  him  to  profess 
his  faith  as  a  Christian. 

The  former  generally  consider  baptism  as  an 
ordinance,  which  initiates  persons  into  a  particu- 

*  The  Menonites  in  Pennsylvania  administer  baptism  to 
none  but  adults,  but  they  do  not  baptise  by  immersion. 
Their  common  method  is  this  ; — "  the  person  to  be  baptised 
kneels — the  minister  holds  his  hands  over  him,  into  which 
,the  deacon  pours  water,  and  through  which  it  runs  on  the 
crown  of  the  kneeling  person's  head — after  which  follow 
imposition  of  hands  and  prayer." — Edwards's  History  of  the 
American  BafitistSy  Vol.  I.  p.  90. 


72  BAPTISTS. 

» 

lar  church ;  and  they  say  that,  without  breacli  of 
Christian  Uberty,  they  have  a  right  to  expect  an 
agreement  in  articles  of  faith  in  their  own  societies. 

The  latter  think  that  baptism  initiates  merely 
into  a  profession  of  the  Christian  religion  in  gene- 
ral, and  therefore  say  that  they  have  no  right  to  re- 
quire an  assent  to  their  creed  from  such  as  do  not 
purpose  to  join  their  communion ;  and  they  quote 
the  baptism  of  the  eunuch  in  proof,  as  related  in 
the  8th  chapter  of  the  Acts  of  the  Apostles. 

The  Baptists  used  to  administer  baptism  in  pub- 
lic waters ;  and  a  circumstantial  account  of  a  public 
baptism  which  took  place,  not  many  years  ago,  in 
the  river  at  Whittlesford,  a  village  about  seven 
miles  from  Cambridge,  may  be  seen  in  Mr.  Ro- 
binson's Histortj  of  the  Baptists.,  or  in  Mr.  Evans's 
Sketch  of  the  Denominations  of  the  Christian  world. 

But  they  now  more  frequently  administer  bap- 
tism in  their  baptistries^  (as  being  more  conve- 
nient,) which  are  in,  or  near,  their  places  of  wor- 
ship, either  with  the  attendance  of  the  candidate's 
friends  only,  or  in  the  presence  of  the  congrega- 
tion.— Unordained  ministers  frequently  baptise; 
and  many  among  them  allege,  that  a  deacon  may 
with  propriety  baptise.  But  I  am  not  aware  that 
this  prevails  among  the  Independents,  though  they 
also  occasionally  admit  of  lay  preachers. 

Some,  both  of  the  General  and  the  Particular 


BAPTISTS.  73 

Baptists^  object  to  free  or  mixed  coinmunion.*  and 
do  not  allow  of  persons  who  have  been  baptised  in 
their  infancy,  to  join  in  the  celebration  of  the 
Lord's  Supper  with  them ;  because  they  look  upon 
such  as  not  having  been  baptised  at  all,  and  con- 
sequently inadmissible  to  the  other  ordinance. f 

Others,  however,  of  both  classes  of  Baptists, 
suppose  that  this  ought  to  be  no  objection ;  and 
that  such  as  believe  themselves  to  be  really  baptis- 
ed, though  in  infancy — such  as  are  partakers  of 
grace,  belong  to  the  true  Church  of  Christ,  and 
are  truly  devoted  to  God,  ought  not  to  be  rejected 
on  account  of  a  different  opinion  about  this  parti- 
cular ordinance. 

Some  of  these  also,  without  referring  to  a  man's 
persuasion  that  he  has  been  baptised,  are  of  opi- 
nion that  he  should  be  received  to  the  fellowship 
of  the  Churches  on  the  general  gi'ound  of  Chris- 
tian character;  so  that  should  he,  with  many  Uni- 
tarians, doubt  the  perpetuity  of  baptism,  or  that  it 
is  a  perpetual  ordinance,  as  it  respects  the  descen- 
dents  of  Christians,  tliough  it  may  properly  be  ad- 

*  This  term  is  made  use  of  by  the  Baptists  in  relation 
to  the  Lord's  Supper ;  and  they  understand  by  it,  that  all 
those  who  have  been  baptised,  whether  in  their  infancy  or 
adult  age,  may,  oti  profession  of  thfeir  faith,  sit  down  at  the 
Lord's  Table  with  others  of  different  denominations. 

't  I  have  here  used  the  language  of  the  Baptists  them- 
selves, who,  with  the  Dissenters  in  general,  seem  to  pre- 
fer the  word  ordinance  to  sacrament;  on  what  grounds  I 
know  not,  but  I  trust  on  somewhat  better  than  merely  be- 
cause this  latter  is  adopted  by  the  Church  from  which  they 
dissent. 


74  BAPTISTS. 

ministered  to  proselytes  from  other  religions,  he 
ought  still,  if  agreeable  to  his  omi  views,  to  be 
admitted  as  a  communicant  at  the  Lord's  Supper. 

This  difference  of  opinion  between  them  has 
Jbeen  thought  so  important,  that  the  reasons  for  and 
against  the  practice  on  both  sides,  and  their  mutual 
censures  of  each  other,  have  been  laid  before  the 
public  by  warm  advocates  on  each  side  of  the 
question. — "  Mr.  Killmgivorth  and  Mr.  Abraham 
Booth  have  written  against  free  communion;  but 
John  Biinyan^  Dr.  James  Foster^  Mr.  Charles 
Bulkely^  Mr.  John  JViche^  for  many  years  a  re- 
spectable general  Baptist  minister  at  Maidstone, 
and  Mr.  Robinson  of  Cambridge,  have  contended 
for  it.''* 

Some  of  both  classes  of  the  Baptists  are,  at  the 
same  time,  Sabbatarians^  and,  with  the  Jews,  ob: 
serve  the  seventh  day  of  the  week  a|,the  Sabbath, 
from  a  persuasion  that  all  the  ten  commandments 
are  in  their  nature  strictly  moral ;  and  that  the  ob- 
iservation  of  the  seventh  day  was  never  abrogated 
or  repealed  by  our  Saviour,  or  his  Apostles.f 

Of  Seventh-day  Baptists^  however,  there  are 
now  but  few ;  and  even  they  appear  to  be  chiefly 
confined  to  America. 

*  Mr.  Evans,  who  very  justly  views  it  as  matter  of  re- 
gret, that  such  disputes  should  e^er  have  arisen. 

t  Several  tracts  in  support  of  this  doctrine  were  pub- 
lished hy  Mr.  Cornthwaite,  a  respectable  American'  Baptist, 
about  1740. — See  the  article  Sabbatarians  below. 


baptists.  75 

Worship, Church  Government,  and  Dis- 
cipline.— On  these  subjects  the  Baptists  difl'er 
but  httle  from  tlie  Independents,  except  that  the 
General  Baptists  have,  in  some  of  their  churches, 
three  distinct  orders  of  ministers,  separately  ordain- 
ed ;  to  the  highest  of  which,  they  give  the  name  of 
Messengers^  to  the  second  that  of  Elders^  and  to  the 
third  that  of  Deacons ;  much  in  the  same  sense  of 
the  word  as  used  in  the  New  Testament.* 

Regarding  excommunication,  they  seem  close- 
ly to  follow  our  Saviour's  directions,  in  the  18th 
chapter  of  St.  Mathew's  gospel,  which  they  ap- 
ply to  differences  between  individuals ;  and  if  any 
man  is  guilty  of  scandalous  immorality,  or  perse- 
veres in  any  line  of  conduct  inconsistent  with  the 
Christian  profession,  he  is  excluded  from  the  bro- 
therhood, or  fellowship  of  the  church,  which  is  all 
the  punishment  that  they  or  the  Independents  in 
general  deem  it  lawful  to  inflict  for  offences  against 
religion. 

Like  the  other  Protestant  Dissenters^  and  the 
Presbyterians  in  Scotland,  Stc.  the  Baptists  "  re- 
ceive  tlie  Lord's   Supper,   sitting   at   a   common 

*  See  Memoirs  of  the  Life  and  Writings  of  yir.  William 
W/iiston,  Part  iii.  p.  466. 

A  deacon,  omong  Dissenters,  unites  with  his  brethren 
(each  congregation  usually  containing  more  than  one)  in 
taking  care  of  the  poor,  settling  with  the  minister,  and  dis- 
tributing the  sai.ramental  elements.  Many  Baptists  allege, 
that  he  may  also  with  propriety  baptise. 


76  PARTICULAR   BAPTISTS. 


9 


table,  and  handing  the  elements  one  to  another;"* 
a  practice  unkno^vn  in  the  primitive  church,  in 
which  the  sacrament  was  received  by  the  commu- 
nicants sometimes  standing  and  sometimes  kneel- 
ing; but  there  is  no  trace  in  any  ancient  writer  of 
its  having  ever  been  received  sitting/'f 

Classes  and  EminentMen. — The  Baptists, 
\\ho  are  to  be  found  in  Great  Britain,  Ireland, 
Holland,  Germany,  the  United  States  of  America^ 
Upper  Canada,  &c.  are  divided  in  England,  &c. 
as  already  observed,  into  two  distinct  classes,  or  so- 
cieties, which  have  but  little  communication  with 
one  another,  viz.  the  Parficulaf\  or  Calvinistic,  and 
the  General,  or  Arminian  Baptists. 

'Tho.  former  of  these  two  classes  is  said  to  be  far 
more  numerous  than  the  latter,  and  to  have  nearly 
400  meeting-houses  in  England;  of  which  15  are 
Avithin  the  bills  of  mortality  in  London.  J 

*  Dr.  Hej's  A^'orris. Lectures,  vol.  iv.  p.  333. — Such,  I  be- 
lieve, is  ihe  general  practice  of  the  Presbyterians  and  Inde- 
pendents, both  at  home  and  abroad ;  but  the  doctor  should  no 
doubt  have  rennarked,  in  regard  to  the  English  Baptists, 
that  the  deacons  (and  in  some  few  instances  the  ministers,) 
take  the  elements  from  pew  to  pew. 

t  Bishop  Prctyman,  on  Jrt,  28.  It  will  not  be  fair  to 
conclude  from  these  words  of  the  learned  bishop,  that  he 
meant  to  intimate  that  our  Lord's  apostles  A-nce/t^  ov  stood, 
when  that  ordinance  was  originally  instituted. 

See  Bishop  Buckeridgc  on  Kneeling  at  the  Communion, 
4to.  1618,  or  Bennett's  jibridgment  of  the  London  Cases. 

\  It  appears  from  Dr.  Rippon's  Baptist  Register,  that 
the  number  of  Particular  Baptist  congregations  in  England 


GENERAL   BAPTISTS.  77 

It  prevails  also  in  the  East  and  West  Indies, 
and  in  North  America,  particularly  in  Connecti- 
cut ;  and  between  the  Baptists  there  and  those  in 
England,  there  is  said  to  be  still  some  communi- 
cation. 

Ordination  is  performed  among  this  class  of 
Baptists  almost  in  the  same  way  as  among  Inde- 
pendents ;  but  with  the  Methodists,  they,  as  well 
as  the  Independents,  have  several  lay  preachers. 
They  have  a  small  fund  to  assist  towards  the 
maintenance  of  their  ministers ;  and  the  most  dis- 
tinguished of  their  society  are,  perhaps,  Dr.  Gill, 
the  well-known  author  of  a  Commentary  on  the 
Bible,  Body  of  Divinity,  &c. ;  Mr.  John  Bunyan, 
author  of  The  Pilgrim^ s  Progress,  &:c. ;  Dr. 
Samuel  Stennett,  and  his  father  and  grandfather. 

The  father  of  the  Getieral  Baptists  is  said  to 
have  been  a  Mr.  Smith,  who  was  at  first  a  clergy- 
man of  the  church  of  England ;  but  resigning  his 
living  in  the  church,  he  went  over  to  Holland, 
where  his  baptist  principles  were  warmly  opposed 
by  Messrs.  Ainsworth  and  Robinson;  the  former 

in  December  1798,  amounted  to  three  hundred  and  sixty- 
one,  being  thirty-five  more  than  in  May  1794;  that  the 
numbers  of  most  congregations  were  greatly  increasing ; 
and  that  their  Itinerant  Society  in  London  were  making 
great  exertions  in  Cornwall,  Salop,  Devon,  and  the  north 
part  of  Somersetshire,  &c. 

The  Baptist  congreji;ations  in  Wales  amounted  to  eighty- 
four.— Total  of  England  and  Wales,  at  that  period,  four 
hundred  and  forty-five. 

VOL.  III.  L 


78  GENERAL   BAPTISTS. 


• 


then  pastor  of  the  Brownists,  or  Independents,  at 
Amsterdam,  and  the  latter  of  those  at  Leyden. 

As  Mr.  Smith  thought  there  was  no  one  at  the 
time  duly  qualified  to  administer  the  ordinance  of 
baptism,  he  baptised  himself,  for  which  he  was 
•called  a  Se- bap  fist.  He  afterwards  adopted  the 
Arminian  doctrines;  and  this  subdivision  of  Bap- 
tists published,  about  the  year  1611,  a  Confession 
of  Faith,  "  M^hich  diverges  much  farther  from  Cal- 
vinism, than  those  who  are  now  called  Arminians 
would  approve."* 

They  are,  however,  said  to  be  declining  at  pre- 
sent, and  "  a  considerable  number"  of  them,  it 
would  appear,  "  have  gone  into  Socinianism  or 
Arianism ;  on  account  of  which,  several  of  their , 
ministers  and  churches,  who  disapprove  of  these 
principles,  have,  within  the  last  forty  years,  .formed 
themselves  into  a  distinct  connexi(^,  called  The 
Neiv  Association.  The  churches  iii.  this  union, 
keep  up  a  friendly  acquaintance,  in   some   out- 

*  Messrs.  Bogue  and  Bennett's  History  of  the  Dissent^ 
ers,  vol.  i.  p.  150. 

Yet  it  is  remarkable,  that  in  a  small  treatise,  which 
"  appears  to  be  written,  or  approved  of  by  the  whole  body 
of  Baptists  then  in  England,"  and  was  published  in  1616, 
wherein  they  endeavoured  to  justify  their  separation  from 
the  Church  of  England  and  to  prove  the  right  of  private 
judgment  in  matters  of  religion,  &c. ;  this  Confession  of 
Faith,  published  in  1611,  is  referred  to  for  their  loyalty 
and  orthodoxy. 

See  The  History  of  Religion^  8vo.  vol.  iv.  p.  19S,  199. 

Are  we  hence  to  conclude,  that  all  the  English  Baptists 
were  then  Arminians  ? 


GENERAL   BAPTISTS.  79 

ward  thinsrs,  with  those  from  whom  thev  have  se- 
parated ;  but  in  things  more  essential,  disclaim  any 
connexion  with  them  ;  particularly  as  to  changing 
ministers,  and  the  admission  of  members."*^ 

The  same  affection,  in  many  of  this  class  of  Bap- 
tists, to  Arianism,  and  Socinianism,  had  before 
been  remarked  by  Dr.  Mosheim,  in  his  Eccles. 
History^  and  Mr.  Wendeburn,  in  his  History  of 
England;  but  as  to  what  the  doctor  further  remarks, 
that  they  "  are,  for  the  most  part,  persons  of  mean 
condition,  and  almost  totally  destitute  of  learning 
and  knowledge ;"  this  will  not  readily  be  granted 
by  tliose  who  know  that  they  in  general,  rank  high- 
er in  the  scale  of  societ}'  than  their  brethren  of  the 
other  class  ;  and  that  among  their  eminent  men 
ttiay  be  ranked  the  names  of  Gale,  Foster,  Bur- 
roughs, Foot,  Noble,  Bulkely,  Wiche,  Robinson, f 
&c. ;  not  to  mention  those  of  several  very  respecta- 
ble ministers,  who  are  now  labouring  among  them. 

Their  general  assembly,  before  which  a  sermon 
is  preached  by  one  of  their  ministers,  is  held  annu- 
ally in  Worship -street^  London,  on  the  Teusday 
(formerly  on  the  Wednesday)  in  Whitsunweek ; 
when  the  affairs  of  their  churches  are  taken  into 
consideration  :  and  Mr.  Evans  remarks  that  they 
have  thus  met  together  for  upwards  of  a  century. 

*  Mr.  Fuller's  edit,  of  Hannah  Adams's  View  of  Reli- 
gions, l2mo  1805,  p.  86,  where  Mr.  F.  refers  to  Rippon's 
Bufi   Register,  \o\.  i.  p.  172-5. 

t  Mr.  Whiston's  name  might  perhaps  have  been  added 
to  this  list,  for  it  appears  that  he  became  a  member  of 
this  community. 


80  BAPTISTS. 

* 

Much  praise  is  due  to  the  members  of  this  de- 
nomination* for  their  zeal  and  exertions  in  convert- 
ing the  heathen.  After  no  small  attention  paid  by 
some  of  them  to  the  subject  of  missions,  the  Par-< 
ticular  Baptists  formed  a  missionary  society  in 
1793,  when  they  sent  out  to  India,  as  Mission- 
aries, Messrs.  John  Thomas,  and  William  Carey, 
who  have  been  followed,  from  time  to  time,  by 
others,  by  whom  the  knowledge  of  Christianity,  as 
understood  and  professed  by  them,  has  been  zea- 
lously and  assiduously  propagated,  insomuch,  that 
the  Baptists  now  bid  fair  to  rival  the  Moravians  in 
their  endeavours  to  spread  the  knowledge  of  the 
gospel  in  heatlien  lands ;  and  should  they  be  equal- 
ly gifted  with  patient  endurance  and  perseverance, 
they  may,  in  time,  become  much  more  successful 
than  them,  by  the  exertions  which  they  are  now 
making  in  translating  the  Scriptures  into  the  lan- 
guages of  the  East, 

The  chief  seat  of  the  mission  has  ]?een  at  Se- 
7'a?Jipore,  in  Bengal,  since  1800  ;  and  the  following 
is  the  state  of  the  translations,  as  given  by  Mr. 
Carey,  at  the  end  of  the  year  1807  :  "  The  work 
oi  printing  the  Scriptures  is  now  going  on  in  six 
languages,  and  tliatof  translating  them  in  six  more. 
The  Bengalee  is  all  printed,  except  from  Judges 
7th  to  the  end  of  Esther.  The  Snngscrit  New 
Testament,  to  Acts  27  ;  the  Orissa,  to  John  21 ; 
the  Mahratta  (2d  Ed.)  to  the  end  of  Matthew; 
the  Hindostanee  (new  version,)  to  Mark  5 ;  and 
Matthew  is  begun  printing  in  Gujerratee.   . 


BAPTISTS.-  81 

"  The  translation  is  carried  on  nearly  to  the  end 
of  John,  in  Chinese,  Telinga,  Kurnata,  and  the  lan- 
guao;e  of  the  Seeks.  It  is  also  carried  on  to  a  pret- 
ty large  extent  in  Persian,  and  begun  in  BurmanP 

Brief  Narrative  of  the  Baptist  Mission  in  India, 
8vo,  1808,  p.  66,  to  which  the  reader  is  referred. — 
See  also  another  Tract,  12mo,  1808,  entitled,  Me- 
moir relative  to  the  Translations  of  the  Sacred 
Sci'iptures,  to  the  Baptist  Alissionary  Society  in 
England.  See  likewise  below,  the  article  Societies 
for  propagating  the  Gospel. 

Writers  for  and  against  P^dobaptism. 
— The  question  concerning  infant  baptism,  has  long- 
proved  a  fruitful  source  of  discussion,  and  the 
writings  on  both  sides  are  numerous.  Dr.  Wall, 
a  learned  divine  the  church  of  England,  ably  de- 
fended the  practice  of  baptising  infants,  in  a  con- 
troversy which  he  had  on  the  subject  witli  Dr. 
Gale,  about  the  beginning  of  the  last  century ;  and 
there  has  been  a  more  recent  one  between  Dr.  Ed- 
ward Williams  and  Mr.  Abraham  Booth.  A  can- 
did statement  of  the  arguments  on  both  sides  of 
the  question,  may  be  seen  in  the  2d  vol.  of  Dr. 
Doddridge's  Lectures.  See  likewise  Dr.  Rippon's 
Baptist  Register,  and  Mr.  Bulkley's  Two  Dis- 
courses on  Catliolic  Commu?iio7i,  relating  in  particu- 
lar to  the  diiferent  sentiments  of  Christians  concern- 
ing Baptism. 

In  defence   of  the  practice  of  Anti-pasdobap- 
•  tism,  may  also  be  mentioned  Dr.  Gill's  ^i?jswer 


82  BAPTISTS. 


• 


to  Mr.  TowgoocPs  Baptism  of  infants  a  reasonable 
service;  Dr.  Stennett's  Remarks  on  the  Christian 
Mijiister^s  Reasojis  Jor  admiiiistering  Baptism  by 
sprinkling  or  pouring  of  Water  ;  Mr.  Jenkin's  Incon- 
sistency of  Infant  sprinkling  with  Christian  Bap- 
tism, with  religious  usefulness,  and  ivith  salvation  by 
Chyist  alone;  Mr.  Richard's  History  of  Antichrist , 
or  Free  Thoughts  on  the  Corruptions  of  Chris- 
tianity;  The  Baptists  Vindicated,  by  Isaiah  Bert; 
and  Mr.  Abraham  Booth's  Padobaptism  examined 
on  the  Principles,  Concessions,  and  Reasonings  of 
the  most  learned  PtedobaptistsP 

On  the  other  side,  much  also  has  been  said  and 
written.  Soon  after  the  first  appearance  of  the  Ana- 
baptists, many  protestant  divines,  particularly  Lu- 
ther himself,  Melancthon,  Calvin,  Zuinglius,  Bul- 
linger,  Regius,  &c.  strenuously  opposed  them,  and 
refuted  their  arguments,  in  several  public  con-  . 
ferences.*  4, 

Among  the  numerous  later  works,  recourse  may 
be  had  to  Dr.  Wall  on  Infant  Baptism,  and  to  an 
abstract  of  it  for  the  use  of  the  poor,  entitled,  A 
Conference  between  two  Men  that  had-  doubts  about 
Infant  Baptism,  12mo,  Rivingtons,  1795;  to  Dr. 
Fleming's  Plea  for  Infants,  and  the  Appendix  and 
his  Defence;  Dr.  Taylor's  Covenant  of  Grace, 
and  Baptism  the  token  of  it,  explained  upon  Scrip- 
ture principles;  Mr.  Brekell's  Padobaptism,  and 
Piednbaptism  Defended;  Dr.   Addington's  Chris- 

*  Spanheim,  De  Origine  Anata/itistaruiyi. 


BAPTISTb.  83 

tian  Minister's  Reasons  for  baptising  Infants^  and 
for  administering  the  Ordinance  by  sprinkling  or 
pouringof  Water  ;  Mr.  Robins's  edition  of  Mr.  Mat- 
thew Henry's  MS.  Treatise  on  Baptism ;  and  Dr. 
Edward  Williams's  Anti-pcedobaptism  examined. 

These  men  rest  their  arguments  in  defence  of 
infant  baptism  on  the  following  grounds,  among 
others: — That  the  children  of  proselytes  to  the 
Jewish  religion  were  baptised  along  with  their 
parents; — that  baptism  has  succeeded  instead  of 
the  rite  of  circumcision; — that  households,  pro- 
bably, (say  they,)  including  children,  were  bap- 
tised by  the  apostles,  as  we  read  in  the  Acts;* — 
that  the  words  of  the  apostle,  1  Cor.  vii.  v.  14, 
have  a  direct  reference  to  infant  baptism ;— that 
our  Lord  shewed  an  affectionate  regard  for  chil- 
dren;— that  the  baptism  of  infants  was  practised 
in  the  primitive  church  ;-|- — and  that  it  is  the  means 
of  impressing  the  minds  of  parents  with  a  sense  of 
the  duties  which  they  owe  their  offspring,  upon  the 
right  discharge  of  which  depend  the  welfare  and 
happiness  of  the  rising  generation.  They  also  ob- 
serve, that  it  is  said  in  Scripture,  that  children 
are  capable  of  being  admitted  into  the  kingdom  of 
heaven,  and  at  the  same  time,  that  "  except  a  man 
be  born  of  water,  he  cannot  enter  into  the  kingdom  of 
God :"  Since,  therefore,  say  they,  children  are  ca- 
pable of  entering  into  the  kingdom  of  God ;  it  must 

*  Chap.  xvi.  V.  15.  33.     See  also  1  Cor.  i.  16. 

t  Dr.  Priestley  takes  and  maintains  this  ground  in  his 
Letter  to  an  Jnti-fixdobafitist^  to  which  the  Rev.  Job  David, 
of  Taunton,  has  made  a  short  reply. 


84  BAPTISTS. 


» 


follo^v,  that  they  are  also  quaUfied  for  being  ad- 
mitted into  the  church  by  baptism. 

In  addition  to  the  works  refeiTed  to  above,  in  fa- 
vour of  P?edo-baptism,  may  be  mentioned  a  small 
work,  published  in  1803,  entitled,  Infant  Baptism 
Vindicated^  or^  an  Attempt  to  shexv^  that  Anahaptisnt 
is  unnecessary ;  and  separation  from  the  Church  of 
England  on  that  account  unlawful.  By  a  Clergy- 
man of  tlie  Church  of  England. 

Mr.  Tombes,  one  of  tlie  best  and  most  candid 
of  the  Baptist  writers,  is  said  to  have  lived  in  the 
church,  to  have  conformed  in  every  point,  but  that 
of  baptism,  to  the  Episcopal  establishment,  and  to 
have  wTitten  against  sepai^ation  from  it.  He,  we 
are  told,  is  the  only  solitary  instance  of  a  Baptist, 
who  was  not  a  strict  Independent, 

Miscellaneous  Remarks. — It  is  a  distin-* 
guishing  tenet  of  the  Baptists,  as  \ml  as  of  the 
Independents,  to  admit  of  no  opinions  or  rites 
which  are  not  coimtenanced  by  apostolic  pre- 
cept or  example,  and  conceiving  that  they  find 
neither  the  one  nor  the  other  for  the  baptism  of 
infants,  they  disclaim  it,  notwithstanding  the  ar- 
guments from  tradition,  &.C.  that  are  alleged  in  its 
defence.  But  though,  as  Dr.  Hey  observes,  "  all 
those,  seemingly,  who  are  against  infant  baptism 
must  deny  original  sin;"*  this  does  not  hold  good 
in  fact,  there  being  no  sect  or  party  of  Christians 

*  J\forrisian  Lectures^  voj.  iii.  p.  146. 


BAPTISTS.  85 

among  whom  more  strenuous  supporters  of  origi- 
nal sin  are  to  be  found  than  among  the  Particular 
Baptists. 

The  Baptists  in  England  separate  from  the  Esta- 
blishment for  the  same  reasons  as  their  brethren  of 
the  other  denominations  of  Dissenters  do ;  and  from 
additional  motives  derived  from  their  particular 
tenets  respecting  baptism.  Before  the  act  of  To- 
leration, they  were  liable  to  pains  and  penalties  as 
Non-conformists,  and  often  for  their  peculiar  sen- 
timents as  Baptists  ;*  but  by  this  act  they  are  now 
protected  in  the  exercise  of  their  worship  in  com- 
mon ^\  ith  other  Dissenters. 

In  regard  to  the  mode  of  baptism,  by  immersion, 
they  are  by  no  mean  singular,  for  thus  it  is  still  ad- 
ministered in  the  Greek  and  Russian  Churches ; 
and  thus  it  is  enjoined  in  the  case  of  all  those  who 
are  thought  capable  of  submitting  to  it  in  this  man- 
ner in  the  Church  of  England,  though  it  is  never 
practised.  But,  according  to  some,  the  question 
with  the  Baptists  is  not  so  properly  in  regard  either 
to  the  subjects  or  to  the  mode  of  baptism,  as  whe- 
ther it  should  be  administered  on  the  profession  of 
the  candidate's  oxv?i  faith  onlv,  or  on  that  of  an- 
other  s  i-^ath..-\     And  if  the  Baptists  require  2l  per- 

*  From  the  Martyrology  of  the  foreign  Anabaptistsf 
which  is  a  large  book  in  folio,  it  would  appear,  that  the 
members  of  this  denominalion  have  been  exposed  to  still 
heavier  sufferings  in  other  countries  than  in  England. 

t  See  Letters  addressed  to  Bishop  Hoadleyy  by  the  late 
Mr.  Foot,  a  General  Baptist  at  Bristol. 

VOL.. III.  M 


^ 


86  BAPTISTS,  &C. 

• 

sonal  profession  of  faith  from  all  their  members,  so 
does  the  Church  of  England  from  all  hers,  yet  not 
with  them,  previous  to  Baptism,  but  subsequent  to 
it,  in  Confirmation,  when  she  calls  upon  them,  to 
renew,  ratify,  and  confirm  the  vows  of  their  bap- 
tism, after  which  tliey  may  be  admitted  to  every 
Christian  privilege.* 

The  three  denominations  of  Protestant  Dissen- 
ters now  considered,  being  excluded  from  the 
English  Universities  by  the  subscription  to  the 
thirty -nine  articles  required  at  matriculation,  have 
seminaries  of  their  own,  where  young  men  are 
educated  for  the  ministry. 

Among  the  Presbyterians  are  to  be  reckoned 
the  academies  "  at  Manchester\^  and  Caermarthen . 
in  South  Wales;  besides  six  exhibitions  granted 
by  Dr.  Daniel  Williams  to  English  Presbyterian 
students  to  be  educated  at  Glasgow^  But  though 
Dr.  W.  left  these  exhibitions  for  Presbyterians, 
tlie  liberality  of  that  body  has  invited  Independent 
students  to  enjoy  them,  and  would  not,  it  is  sup- 
posed, exclude  Baptists.  They  are,  however, 
very  inadequate,  being  only  about  2^/.  each. 

Among  the  Independents,  may  be  mentioned 
the  academies  at  TFymondley -house,  4iear  Hitchin, 
in  Hertfordshire, — Rotherham,  in  Yorkshire, — 
Homer  ton,  and  Iloxton.     They  have  also  one  at 

*  For  part  of  the  above  account  of  the  Bafithts,  the  au- 
thor is  indebted  to  two  respeciable  liaptist  ministers, 
t  Mr.  Evans,  but  others  place  it  at,  or  near,  York. 


BAPTISTS,  &C.  87 

JVrexham,  in  Denbighshire,  Wales, — one,  I  be- 
lieve, on  a  smaller  scale,  at  Ax}ninste?\  Devonshire, 
— and  one  at  Gosport^  Hants.  A  part  of  the  stu- 
dents at  Gosport  ai^e  intended  for  foreign  missions. 

The  Baptists  have  an  academy  at  Bristol,  gene- 
rally known  by  the  name  of  the  Bristol  Education 
Society,  "  over  which  the  late  Dr.  Caleb  Evans, 
and  his  venerable  father,  the  Rev.  Hugh  Evans, 
A.  M.  presided  many  years  with  respectability." 

A  similar  Institution,  though  upon  a  smaller 
scale,  has  been  formed  among  the  General  Bap- 
tists, which,  Mr.  Evans  tells  us,  "  has  met  with 
considerable  encouragement." 

The  Particular  Baptists  have  also  very  lately 
formed  another  institution  of  the  same  kind  at 
Bradford,  Yorkshire,  Avhich  is  called  the  Northern 
Education  Society  ;  and  they  have  long  enjoyed  two 
exhibitions  for  students,  to  be  educated  for  four 
years  at  one  of  the  Uni\'ersities  in  Scotland,  given 
them  by  Dr.  Ward,  of  Gresham  College,  the  au- 
thor of  the  Lives  of  the  Gresham  Professors,  the 
System  of  Oratory,  S^c. 

In  Dr.  Kippis's  Life  of  Dr.  Doddridge,  prefixed 
to  the  7th  edition  of  his  Family  Expositor,  will  be 
found  an  account  of  the  general  mode  of  educa- 
tion for  ministers  among  the  Dissenters.— Dr.  Dod- 
dridge was  himself  for  some  time  at  the  head  of  the 
JFymondley  iVcademy,  and  afterwards  superintend- 
ed an  Independent  seminary  at  Northampton. 


88  BAPTISTS,  &C. 

• 

Mr.  Palmer,  in  his  Aon-conjonnisfs  Memorial, 
speaking  of  Dr.  Daniel  Williams,  mentioned  above, 
says, — "  He  gave  the  bulk  of  his  estate  to  chari- 
table uses,  as  excellent  in  their  nature  as  various  in 
their  kinds,  and  as  much  calculated  for  the  glory  of 
God,  and  the  good  of  mankind,  as  any  that  have 
ever  been  kno^vii.  He  left  his  library  for  public 
use,  and  ordered  a  convenient  place  to  be  purchas- 
ed or  erected,  in  which  the  books  might  be  proper- 
ly disposed  of,  and  left  an  annuity  for  a  librarian. 
A  commodious  house  was  accordingly  erected  in 
Redcross-street,  Cripplegate ;  \^  here  his  collection 
of  books  is  not  only  properly  preserved,  but  has 
been  gradually  receiving  large  additions.  This  is 
also  the  place  in  which  the  body  of  dissenting  mi- 
nisters meet  to  transact  their  business,  and  is  a 
kind  of  repository  for  paintings  of  Non- conformist  , 
ministers,  for  MSS.,  and  other  matters  of  curiosity 
and  utility."  The  building  itself  belongs  to  the^ 
Presbyterians,  "  but  it  is  by  the  tmstees  handr 
somely  de\  oted,*'  says  Mr.  Evans,  "  tp  the  use  of 
the  Dissenters  in  general."* 

Although  it  is  part  of  the  religious  establish- 
ment, confirmed  by  the  treaty  of  Union  in  1707, 
that  the  most  important  civil  offices  in  England 
are  open  only  to  those  who  give  legal  eA'idence  of 
tlieir  being  members  of  the  Established  Church  ; 
yet  Protestant  Dissenters  are  exempted  by  the 
Toleration  Act  from  ail  penalties,  civil  or  eccle- 

*  Sketchy  p.  155,  (edit.  1807,)  to  which  the  reader  is  re- 
ferred. 


BAPTISTS,  &C.  89 

siastical,  for  their  non-conformity  to  the  Church  of 
England :  and,  instead  of  that  subscription  to  the 
(doctrinal)  articles  of  the  Church,  which  that  act 
prescribed  to  dissenting  ministers,  they  are  now 
(by  19th  of  George  III.)  only  required  to  declare, 
that  they  receive  the  Scriptures  as  the  rule  of  their 
doctrine  and  practice.  Blasphemy,  an  open  denial 
of  the  Trinity,  and  reviling  the  Christian  faith,  are 
crimes  that  are  still  punishable  by  the  magistrate, 
as  hurtful  to  the  essential  interests  of  society ;  and 
he  is  ready  to  chastise  any  such  attack  upon  the 
established  religion  as  tends  to  disturb  the  public 
peace.  But  the  religious  opinions  of  those  who 
live  inoffensively,  are  not  enquired  into; — the  law, 
both  in  England  and  Scotland,  takes  under  its 
protection  all  places  where  Dissenters  of  any  des- 
cription assemble  for  worship ;  and  a  penalty  of  20/. 
is  incurred  by  disturbing  them  in  the  exercise  of 
public  worship. 

Some  obsolete  penalties  and  disabilities  still  re.- 
main,  by  law  s  which,  according  to  some,  it  is  bet- 
ter to  neglect  than  to  repeal.*  A  small  fine,  im- 
posing attendance  on  some  kind  or  mode  of  pub- 
lic worship,  might  probably  be  justified,  with  re- 
serve of  freedom  of  conscience,  and  without  en- 
joining absolute  conformity  to  any  particular  service 
and  rites. 

'*  See  the  arguments  on  Lord  Stanhope's  Bill  proposed 
in  1789. — See  also  the  Articles  of  Union,  5  Ann,  c.  8. 


METHODISTS. 


Name. — The  body  of  Christians  to  which  this 
name  is  chiefly  and  properly  apphed,  are  the  fol- 
lowers of  the  late  Rev.  John  Wesley,  who  was  the 
founder  of  this  numerous  and  daily  increasing  so- 
ciet)^  The  name  was  first  given  to  Messrs  John 
and  Charles  Wesley,  and  suiue  serious  young  stu- 
dents, who  associated  with  them,  by  a  student  of 
Merton  College,  Oxford,  on  account  of  the  regula- 
rity which  they  maintained  in  their  lives,  and  pur^ 
sued  in  their  studies  ;  in  allusion  to  a  certain  col- 
lege of  physicians,  who  flourished  at  Rome  about 
the  time  of  Nero;  and  were  remarkable  for  putting 
their  patients  under  regimen,  and  practising  medi- 
cine by  method ;  for  which  reasons  they  were  term- 
ed Methodists. 

But  there  are  other  religious  bodies  to  which 
the  term  is  applied. 

It  is  given  to  the  followers  of  Mr.  Whitfield, — 
to  the  English  Independents,  patronised  by  the  late 


92  METHODISTS. 


• 


pious  Countess  of  Huntingdon, — also  to  many  of 
the  clergy  and  lay  members  of  the  Church  of  Eng- 
land; and,  in  short,  to  every  person  of  any  deno- 
mination, who  manifests  a  more  than  ordinary  de- 
gree of  personal  religion,  and  of  concern  for  the 
salvation  of  mankind.  There  is,  however,  only 
one  body  to  w  hich  the  name  properly  belongs  ;  for 
only  one  denomination  take  it  to  themselves  :  and 
thus  convert  what  was  originally  given  to  them, 
as  a  term  of  reproach,  into  a  distinguishing  appel- 
lation. These  are  the  followers  of  the  late  John 
Wesley,  who  hold  the  opinions  which  he  taught, 
and  maintain  the  discipline  which  he  left  at  his 
death ;  and  accordingly  the  term  is  affixed  by  them 
to  a  periodical  work,  which  they  publish  monthly, 
called  the  Methodist  Magazine. 

Rise  and  Founders. — The  Methodist  Soci- 
ety was  first  founded  at  Oxford  in  1729.  Mr.  John 
.Wesley,  then  a  fellow  of  Lincoln  College,  Mr. 
Charles  Wesley,  student  of  Christ's  Church,  Mr^ 
Richard  Morgan,  commoner  of  Christ's  Church, 
and  Mr.  Kirkman,  of  Merton  College,  set  apart 
some  evenings  in  the  week  for  reading  the  Greek 
Testament,  conversation,  and  prayer.  The  next 
year,  two  or  three  of  Mr.  John  Wesley's  pupils, 
and  one  of  Mr.  Charles  Wesley's,  desired  the  li- 
berty of  meeting  with  them.  In  1732,  Mr.  Benja- 
min Ingham,  of  Queen's  College,  and  Mr.  Brough- 
ton,  of  Exeter,  were  added  to  the  number.  Soon 
after  they  were  joined  by  Mr.  Clayton,  of  Brazen- 
Nose  College,  and  two  or  three  of  his  pupils,  and 


METHODISTS.  93 

by  Mr.  James  Hervey,  pupil  to  Mr.  John  Wesley, 
and,  in  1735,  by  the  celebrated  Mr.  George  Whit- 
field, of  Pembroke  College,  then  in  his  18th  year. 
This  society  of  Collearians  is  considered  as  the  first 
Methodists.  They  formed  rules  for  the  regulation 
of  their  time  and  studies^  for  reading  the  scriptures, 
and  self-examinatio^i.  They  also  received  the 
Lord's  Supper  every  week ;  they  visited  the  pri- 
soners in  the  Castle,  and  the  sick  poor  in  the  town; 
also  instituted  a  fund  for  the  relief  of  the  poor : 
and,  in  order  to  accomplish  this  benevolent  design, 
Mr.  Wesley  abridged  himself  not  only  of  all  su- 
perfluities, but  of  many  of  the  necessaries  of  life. 

About  this  time  infidelity  was  rapidly  gaining 
ground,  and  threatened  to  overwhelm  the  whole 
countiy;*  and  there  is  every  reason  1p  believe,  that 
the  Methodists  were  highty  instrumental  in  stem- 
ming this  mighty  torrent;  but  instead  of  being  ap- 
plauded, they  were  censured.  What  rather  enti- 
tled them  to  encouragement,  soon  exposed  them 
to  a  species  of  persecution.  But,  notwithstandino- 
all  the  reproaches  with  which  they  were  loaded, 
they  continued  indefatigable,  "  abouliding  in  the 
\Aork  of  the  Lord." 

« 

In  1735,  Messrs.  John  and  Chai-les  Wesley,  Mr. 
Ingham,  and  Mr.  Delamotte,  sailed  for  Georgia, 
in  order  to  preach  the  gospel  to  the  Indians. 
While  on  their  passage,  Mr.  John  Wesley  adopt- 
ed the  plan  of  preaching  extempore ;  and  from 

*  See  Advertisement  to  Butler's  Analogy. 
VOL,  IIF.  N 


94"  METHODISTS. 

• 

that  time  made  it  his  constant  practice,  while  he 
lived.  Durinsf  the  vovaare,  thev  still  maintained 
that  regularity  in  the  distribution  of  their  time,  and 
that  singular  seriousness  in  conversation,  which 
at  first  procured  them  the  name  of  Methodists ; 
giving  full  proof  that  they  were  duly  impressed 
witli  a  sense  of  theii'  important  undertaking.  It 
appears,  howe\er,  that  tliey  failed  in  their  design' 
of  preaching  the  gospel  to  the  Indians.  While 
Mr.  Wesley  was  employed  at  Savannah,  se\  eral 
cu'cumstances  of  a  disagreeable  nature  occun'ed,. 
which  induced  him  to  return  to  England,  after  an 
absence  of  nearly  two  years,  when  he  was  succeed- 
ed by  Mr.  Whitfield,  whose  unwearied  exertions, 
and  astonishing  success,  are  without  a  parallel  in 
the  W^estern  \Vorld. 

Upon  Mr.  AVesley's  return  to  England,  he  was 
invited  to  preach  in  scAcral  churches ;  but  the 
concourse  of  people,  who  followei]^  him,  being 
great,  and  some  of  his  tenets  rather  ^ti'ange,  the 
genteel  parts  of  tlie  congregation  were  annoyed 
by  the  crowds,  and  die  clergy  took  ofi'ence  at  his 
doctrines,  so  that  the  churches  in  general  were 
soon  shut  against  him.  However,  his  labours 
were  attended  with  considerable  success,  several 
appeared  to  be  religiously  impressed,  and  dispo- 
sed to  meet  together  for  spiritual  couAcrsation 
and  prayer.  May  1st  1738,  Mr.  Wesley  formed 
them  into  a  society,  in  A\hich  he  was  assisted  by- 
Peter  Bchler,  a  young  Mora\  ian  teacher.  -^This 
was  the  first  regular  society  formed  by  Mr.  Wes- 
ley, though  it  seems  he  did  not  consider  it  tlie 


METHODISTS.  95 

origin  of  Methodism,  but  referred  it  to  an  earlier 
period.  ^'  The  first  rise  of  Methodism,  (so  call- 
ed,'') sa\^  he,  "  was  in  November  1729,  when 
four  of  us  met  together  at  Oxford ;  the  second  was 
at  Savannah,  in  April  1736,  when  twenty  or  thirty- 
persons  met  at  my  house ;  the  last  was  at  London, 
on  this  day,  (viz.  May  1,  1738,)  when  forty  or  fif- 
ty of  us  agreed  to  meet  together  every  Wednesday 
evening,  in  order  to  a  free  conversation,  begun  and 
ended  with  prayer."* 

It  was  still  his  desire  and  intention  to  preach  in 
the  established  church,  as  he  ever  cherished  a  sin- 
cere regard  for  it ;  but,  for  the  reasons  already  as« 
signed,  he  was  not  permitted.  He  therefore 
preached  in  Newgate;  in  some  dissenting  chapels 
in  London,  and  in  different  places  in  the  country, 
where  he  could  obtain  admission.  In  consequence 
of  lying  imder  this  species  of  proscription,  and 
multitudes  crowding  from  all  quarters  to  hear  him, 
he  was  at  length  compelled  to  take  the  open  air, 
and  commence  field  preacher.  This  seeming  de- 
parture from  decorum,  he  justified  on  several 
grounds. — "  Be  pleased  to  observe,''  says  he,  "  1. 
That  I  was  forbidden  as  by  a  general  consent,  to 
preach  in  any  church,  (tlioug-li  not  by  any  judicial 
sentence,)  fior  preaching  such  doctrine. — This  was 
the  open  avowed  cause,  (except  that  tlie  people 
crowded  so.)  2.  That  I  had  no  desire  or  design  to 
preach  in  the  open  air,  till  long  after  this  prohibi- 

*  See  Mr.  Wesley's  Ecclesiastical  History,  vol,  iv.  p. 
■^75. 


96  METHODISTS. 

tion.  3.  That  when  I  did,  as  it  was  no  matter  of 
choice,  so  neither  of  premeditation.  There  was  no 
scheme  at  all  previously  formed,  which  was  to  be 
supported  thereby,  nor  had  I  any  other  end  in 
view  than  this, — to  save  as  many  souls  as  I  could. 
4.  Field  preaching  was  therefore  a  sudden  expedi- 
ent; a  thing  submitted  to,  rather  than  chosen,  and 
therefore  submitted  to ;  because  I  thought  preach- 
ing even  thus^  better  than  not  preaching  at  allP"^ 
This  may  be  considered  as  the  commencement  of 
his  itinerancy. 

It  was  at  this  early  period  of  Methodism, 
when  most  of  his  valuable  friends  forsook  him ; 
among  whom  was  tliat  justly  celebrated  character 
before  mentioned,  the  Rev.  George  Whitfield, 
who,  during  this  time,  had  been  labouring  chiefly 
in  America;  where  he  imbibed  certain  docti'ines, 
contrary  to  those  taught  by  Mr.  Wesley.  Upon^ 
his  return  to  England,  in  1741,  a  senaration  took 
place ;  but  though  they  diftered  in  sentiment,  they 
lived  and  died  united  in  heart. f 

PROGRESS  AND  PrESENT  StATE  OF  ME- 
THODISM. 

I.  In  England. — Mr.  Wesley,  lindbig  his  so- 
cieties increasing  very  fast  in  London,   Bristol , 

*  See  Mr.  Wesley's  Life,  by  Dr.  Coke  and  Mr.  Moore, 
p.  182.  •* 

t  See  Roberts's  iz/i-  of  Mr.  Whitfield,  p.  256;  als.o,  Ben- 
son's Afiologxjfor  the  Methodists,  p.  138. 


METHODISTS.  97 

and  otlier  places,  and  having,  in  vain,  solicited 
assistance  from  some  of  the  established  clergy, 
was  induced  to  select  from  his  follo\vers  those 
whom  he  judged  the  best  qualified  to  insti'uct  the 
rest.  This  was  the  origin  of  his  lay  preachers. 
It  seems  at  first  he  was  exceedingly  averse  from 
employing  them;  but  being  unable  to  gi\'e  due 
attention  to  all  his  societies,  and  at  the  same  time 
to  extend  his  sphere  of  action,  necessity  compel- 
led him  to  call  in  their  aid.  It  would  appear, 
hoM'ever,  that  he  soon  became  reconciled  to  it, 
on  account  of  the  success  which  attended  their 
labours.  Having  now  assistants,  pious,  zealous, 
and  acti^  e,  he  sent  them  fortli  in  every  direction  ; 
some  to  watch  over  the  societies  already  form- 
ed, and  others  to  the  highways,  &c.  to  preach  to 
the  most  dissolute  and  abandoned ;  to  insist  up- 
on repentance  towards  God,  and  faith  in  Jesus 
Christ ;  to  offer  a  free,  full,  and  present  sahation 
to  all,  the  most  atrocious  not  excepted.  Their  la- 
bours ^^•ere  eminently  useful  in  every  part  of  the 
kingdom,  and  numerous  societies  were  formed. 
Even  the  colliers  of  Kingswood,  and  the  miners  of 
Cornwall,  who  were  ignorant,  ferocious,  and  w  ick- 
ed,  to  a  proverb,  listened  to  the  animated  and 
heart-seai'ching  discourses  of  these  itinerants,  by 
whom  some  thousands  of  them  have  been  reclaim- 
ed from  their  vicious  courses.  They  did  not, 
however,  labour  \\ithout  molestation ;  for  as  it 
was  in  the  days  of  the  apostles,  so  it  was  no^v  ; 
they  were  every  where  spoken  against,  and  in 
many  places  persecuted  witli  unrelenting  cruel- 


98  METHODISTS. 

t 

ty.  Frequently  they  were  beset  by  mobs,  and 
assailed  by  showers  of  stones,  and  sometimes  in- 
humanly dragged  through  the  streets,  until  their 
mangled  bodies  were  bereft  of  every  symptom  of 
life.  It  must  be  confessed,  however,  that  the  im- 
prudence of  some  of  the  members  contributed  much 
to  the  reproach  they  met  with.  In  London,  in 
1762,  one  George  Bell,  and  some  others,  through 
their  ignorance  of  the  operations  of  the  human 
mind,  were  led  to  conceive,  that  every  idea  which 
arose  in  the  mind,  was  the  immediate  inspiration 
of  the  spirit  of  God.  They  accordingly  asserted, 
that  the  world  would  be  destroyed  on  the  28th  of 
February  1762.  Mr.  Wesley  withstood  them 
both  in  public  and  private ;  in  consequence  of 
which  a  separation  took  place.  Yet  these,  though 
the  wildest  enthusiasts,  bear  the  name  of  Metho- 
dists; and,  by  their  conduct,  bring  a  reproach  on 
those  with  whom  they  have  no  connexion.  Howr 
ever,  Methodism,  rising  above  the  jjjiprudence  of 
its  friends,  and  the  opposition  of  its  fo^s,  has  over- 
spread the  country  so  much,  that  in  England  alone, 
at  this  day,  there  are  125,133  members,  and  about 
nOO  itinerant  preachers. 

II.  In  Ireland.  In  1747,  Mr.  Williams,  a 
])reacher  in  the  Methodist  connexion,  went  to 
Dublin,  and  soon  formed  a  small  society,  Mr. 
Wesley,  being  apprised  of  his  success,  immediate- 
ly embarked  for  Ireland.  After  preaching  in 
different  parts  of  the  kingdom,  with  his  usual  suc- 
cess, he  returned  to  England,  leaving  a  Mr.  Trcm- 


METHODISTS.  99 

bath  to  assist  Mr.  Williams.  In  1748,  Mr.  Wes- 
ley again  crossed  the  Channel  for  Ireland,  taking 
along  with  him  some  zealous  active  itinerants,  to 
secure  and  carry  on  the  work  in  that  part  of  the 
British  empire.  Several  circuits  were  soon  form- 
'  ed,  and  meeting-houses  were  built  in  every  part  of 
the  country.  There,  also,  they  suffered  the  most 
violent  persecution,  particularly  at  Cork,  But, 
surmounting  the  whole,  they  succeeded  in  carrying 
the  gospel  into  the  interior  of  the  countr)\  They 
w^ere  soon  able  to  address  the  native  in  their  own 
tongue ;  by  which  means  many  hundreds  of  poor 
creatures,  most  deplorably  ignorant,  have  been  sav- 
ingly enlightened  by  their  labours.  The  societies 
have  continued  to  increase  so  much,  that,  at  the 
present,  there  are  in  that  kingdom  about  25,000 
members,  and  upwards  of  100  itinerants. 

III.  In  Scotland.  In  1751,  Mr.  Wesley  ac- 
companied by  Mr.  Hopper,  visited  Scotland.  At 
Musselbuigh,  they  were  very  kindly  received  by 
many  respectable  persons  of  that  place.  After 
preaching  a  few  times  to  numerous  and  attentive 
congregations,  he  departed,  leaving  Mr.  Hopper 
behind  him.  In  1753,  he  entered  Scotland  ap-ain, 
by  the  way  of  Dumfries;  and  was  very  respectfully 
treated  at  Glasgow,  by  the  reverend  and  truly 
pious  Dr.  Gillies.  After  preaching  in  his  church, 
he  went  to  Edinburo:h,  and  from  thence  throutrh 
Dunbar  to  England.  A  few  years  after  he  visited 
Nortli  Britain  again,  and  preached  in  the  open  air. 


100  METHODISTS. 


f 


wherever  he  came.  At  this  period,  he  had  a  pro- 
spect of  many  followers ;  but  his  hopes  were  blasted 
through  the  republication  of  one  of  Mr.  James 
Her\  e} 's  pamphlets,  by  a  respectable  minister  of 
the  church  of  Scotland,  (the  late  Dr.  Erskine,)  with 
a  preface,  in  which  he  bitterly  inveighed  against 
Mr.  Wesley's  Arminian,  which  he  considered  un- 
sound, principles.  Societies,  however,  have  been 
formed  in  Edinburgh,  Glasgow,  Aberdeen,  Dun- 
dee, Inverness,  Dumfries,  and  other  places.  But 
the  doctrine  and  discipline  of  the  Methodists  being 
so  contrary  to  the  education  and  genius  of  the 
North  Britons,  their  success  has  not  been  conside- 
rable. There  are  not  more  than  15  itinerants,  and 
20Q0  members  and  communicants,  though  their 
regular  hearers  are  more  than  double  that  number. 

IV.  Isle  of  Man.     In  1775,  Mr.  Crook  visited 
this  island,  and  preached  in  several  parts  of  it.     He^ 
formed  a  considerable  society  at  Ca|^letown,  and 
the  island  was  joined  to  the  Whitehaven  circuit. 
Here,  also,  opposition  reared  its  malicious  front  to 
arrest  their  progress.     The  bishop  prohibited  all 
rectors,  vicars,  curates,  &c.  from  administering  the 
sacrament  to  the  Methodist  preachers,  or  to  any  of 
their  hearers.     At  present,  the  island  is  divided  into 
tvvo  circuits.     There  are  four  itinerants  in  it,  and 
2450  members,  about  60  of  whom  are  local  preach- 
ers, who  preach  to  the  countiy  people  in  the  Manx 
tongue. — For  particulars,  see  L\fe  of  Mr.  Crook\ 
Methodist  Magazine  for  1808.  •» 


METHODISTS.  101 

V.  Islands  of  Jersey^  Guernsey ,  and  Alderney. 
The  island  of  Jersey  was  visited  by  Robert  CaiT 

Brackenbuiy,  Esq.  a  local  preacher  in  1785;  and 
in  1786,  by  Mr.  (now  Dr.)  Adam  Clark,  an  itine- 
rant, a  man  of  extensive  learning,  unaffected  piety, 
and  ardent  zeal.  From  thence  Mr,  Brackenbury 
visited  Guernsey ;  and  in  1787,  Mr.  Clark  went  to 
Alderney,  In  Jersey,  they  met,  as  usual,  with  con- 
siderable opposition.  Mr.  Clark  was  at  one  time 
pulled  down  from  the  pulpit,  and  drummed  out  of 
town;  yet  he  persisted  in  his  visits  and  labours, 
until  he  established  regular  worship  there,  when 
even  the  very  mob  reverenced  him.  There  are  in 
these  islands  925  members,  and  8  preachers. 

VI.  America.  During  the  space  of  about  30 
years,  viz.  from  1760  to  1790,  sev^eral  persons, 
members  of  Mr.  Wesley's  society,  emigrated  from 
England  and  Ireland,  and  settled  in  various  parts 
of  America.  Among  diese  were  two  local  preach- 
ers from  Ireland,  who  began  to  preach  the  gospel, 
tlie  one  at  New  York,  and  the  other  in  Frederick 
county,  in  Maryland.  About  this  time  also,  a  Mr. 
Webb,  a  lieutenant  in  the  army,  preached  at  New 
York,  and,  with  the  assistance  of  his  friends,  erect- 
ed a  chapel  there,  which  was  the  first  belonging  to 
the  Methodist  connexion  in  America.  Induced  by 
the  success  he  met  with,  and  by  an  earnest  desire 
of  saving  souls,  he  wTote  to  Mr.  Wesley,  impor- 
tuning him  to  send  missionaries  to  that  continent. 
Accordingly,  Mr.  Wesley  nominated  Mr.  Richard 
Boardman,  and  Mr.  Joseph  Pilmoor,  as  mission- 
aries for  America.     They  landed  at  Philadelphia  in 

VOL,  III.  o 


102  METHODISTS. 

t 

1769,  and  were  the  first  itinerant  preachers  in  con- 
nexion with  Mr.  Wesley  on  that  continent.  The 
work  continuing  to  spread,  others  were  sent,  at  dif- 
ferent times,  to  carry  it  on.  During  the  war  be- 
tween America  and  this  country,  all  communica- 
tion between  the  two  societies  was  cut  off.  This 
was  veiy  much  felt  by  the  American  Methodists, 
who,  it  appears,  were  destitute  of  the  sacraments, 
except  in  two  or  three  cities.  This  induced  a  con- 
siderable number  of  the  preachers  to  importune 
Mr.  Asbury,  the  senior  minister,  to  take  proper 
measures,  that  the  societies  might  enjoy  the  privi- 
leges of  all  other  churches.  Mr.  Asbury's  attach- 
ment to  the  Church  of  England  was,  at  that  time, 
exceeding  strong;  he  therefore  refused  them  re- 
dress. On  this,  a  majority  of  the  preachers  sepa- 
rated from  him,  and  chose  out  of  themselves,  three 
senior  brethren,  who  ordained  others,  by  the  impo- 
sition of  hands.  Mr.  Asbury,  however,  prevailed 
upon  them  to  return,  and,  by  a  vote  of  one  of  the 
conferences,  the  ordination  was  declared  invalid, 
and  a  reunion  took  place. 

When  peace  was  restored  between  Great  Bri- 
tain and  the  States,  the  intercourse  was  opened 
between  the  societies  in  both  countries.  Mr.  As- 
bury then  gave  Mr.  Wesley  an  account  of  the 
work  during  the  war,  also  the  uneasiness  of  the 
people's  minds  for  want  of  the  sacraments.  This 
induced  Mr.  Wesley  to  draw  up  a  plan  of  church 
government;  and,  \Aith  the  assistance  of  Dr.  Qoke 
and  tlie  Rev.  Mr.  Creisrhton,  he  ordained  Mr. 
Richard  Whatcoat^  and  Mr.  Thomas  Vasey,  pres- 


METHODISTS.  103 

byters,  and  afterwards  ordained  Dr.  Coke,  a  joint 
supermtendant,  ^vith  Mr.  Asbur}%  over  the  brethren 
in  North  Ameiica.  At  the  same  time,  addressing 
a  circular  letter  to  all  the  Methodist  societies  in 
America,  explanatory  of  his  conduct. 


* 


The  Lord  continued  to  smile  upon  their  la- 
bours; and,  not  many  years  ago,  poured  out  his 
Spirit  upon  them,  and  some  other  religious  deno- 
minations, in  a  most  remarkable  manner ;  so  that 
many  thousands  were  added  to  the  church ;  and 
to  this  day,  they  are  rapidly  increasing.  There 
are,  in  the  United  States,  upwards  of  150,000 
members,  and  perhaps  not  less  than  500  itinerant 
preachers. 

VII.  West  India  Islands.— In  1760,  Mr.  Na- 
thaniel Gilbert,  a  gentleman  of  considerable  re- 
spectabilit)'  in  the  Island  of  Antigua,  and  speaker 
of  the  House  of  Assembly,  having  heard  the  gos- 
pel in  England,  began  a  meeting,  of  a  few  people, 
in  his  own  house,  on  the  Lord's  day,  for  exhorta- 
tion and  prayer.     He  continued  his  labours  in  the 


*  This  procedure  has  been  considered  by  some  as  ex- 
tremely irregular.  It  is  but  fair,  however,  to  state,  that 
the  circumstances  which  called  for  it,  were  peculiar  and 
urgent;  and  that  Mr.  Wesley  believed  bishops  and  pres- 
byters "  were  of  the  same  order,"  and  that  consequently  he 
had  a  right  to  act  as  he  did.  But  it  is  plain,  that  notwith- 
standing his  attachment  to  the  Church  of  England,  in  this 
instance  he  departed  from  that  order,  which,  as  an  Efiisco- 
palian,  he  was  bound  to  maintain. 

See  Mr.  Wesley's  Life  by  Dr.  Coke  and  Mr.  Moore, 
page  459^ 


104  METHODISTS. 

« 

midst  of  great  reproach,  until  he  formed  a  society 
of  two  hundred  negroes ;  all  of  whom  were  con- 
vinced of  sin,  and  many  of  them  truly  converted 
to  God.  At  his  death,  they  were  as  sheep  without 
a  shepherd.  Some  time  after,  Mr.  John  Baxter,  a 
ship-wright  of  the  royal  dock  at  Chatham,  and  a 
local  preacher,  in  connexion  with  Mr.  Wesley, 
went  to  Antigua,  to  work  for  his  Majesty  in  Eng- 
glish  harbour.  He  collected  the  scattered  remains 
of  Mr.  Gilbert's  labours;  and,  by  devoting  his  lei- 
sure hours  to  the  instruction  of  the  negroes,  in  a 
few  years  formed  a  society  of  upwards  of  a  thou- 
sand members.  In  1787,  Dr.  Coke,  and  three 
missionaries,  sailed  for  Nova-Scotia;  but,  by  stress 
of  weather,  they  were  obliged  to  bear  off  for  the 
West  Indies.  They  reached  Antigua,  and  landed 
there  on  the  25th  of  December ;  and  were  received 
by  Mr.  Baxter,  and  his  society,  with  open  arms. 
They  joyfully  availed  themselves  of  the  door  which 
Providence  seemed  to  have  opened  ibr  them,  and 
resolved  to  turn  their  attention  to  tne  poor  unen- 
lightened enslaved  Africans.  From  thence  they 
visited  St.  Vincents,  St.  Christophers,  and  St. 
Eustatius.  In  1788,  several  more  were  sent  to 
extend  the  mission  to  all  the  western  isles.  They 
landed  at  Barbadoes,  whence  they  visited  Nevis 
and  Tortola.  In  1789,  they  went  to  Jamaica, 
Grenada,  and  St.  Domingo.  At  present  they  have 
societies  ^^in  nearly  all  the  islands,  amounting  to 
about  14,000  members,  and  20  missionaries. 

They  have  also  a  society  of  blacks  and  mulat- 
toes  in  Sierra  Leone,  on  the  coast  of  Africa ;  and 
anoljher  at  Gibraltar,  consisting  chiefly  of  soldiers. 


METHODISTS.  105 

It  appears  from  the  minutes  of  their  sixty-fifth  an- 
nual conference,  held  at  Bristol  in  July  1808,  that, 
at  that  conference,  64  young  men  were  admitted  to 
preach  as  probationers ;  33  probationers  were  ad- 
mitted into  full  connexion;  129  chapels  were 
building,  or  to  be  built  the  ensuing  year ;  and  that 
the  societies  in  Great  Britain  had  increased  in 
number  upwards  of  8000  during  the  preceding 
year. 

The  following  is  a  statement  of  the  number  in 
society,  in  July  1808,  extracted  from  the  same 
minutes  : — 

Total  in  the  United  States  of  America,       151,590 
Total  in  Europe,         -         -  -  151,145 

Total  in  the  West  India  island*  -  13,806 

Total  Nova- Scotia,  New  Brunswick,  7 
and  Newfoundland,  -  5 


990 


Total  in  Europe  and  America,  317,531 


If  we  add  to  the  above  an  equal  number  of  re 
gular  hearers,  (and  they  reckon  upon  this  at  least) 
who  are  not  joined  in  society,  it  will  appear  that 
tliere  are  upwards  of  600,000  persons  connected 
with  the  methodists  at  the  present  day. 

For  farther  particulars,  see  Life  of  Mr.  Wesley, 
by  Dr.  Whitehead,  and  another  by  Dr.  Coke  and 
Mr.  Moore  ;  Benson's  Apology  for  the  Methodists; 
Myles's  Chronological  History  of  the  Methodists ; 
Mr.  Wesley's  Ecclesiastical  History^  vol.  4. ;  and 
Mr.  Wesley's  and  Dr.  Coke's  Journals! 


106  METHODISTS. 

« 

Doctrines. — Mr,  Wesley  ever  professed  an 
undeviating  attachment  to  tlie  liturgy,  articles,  and 
homilies,  of  the  Church  of  England,  and  appealed 
to  them,  as  well  as  to  the  scriptures,  when  support- 
ing the  doctrines  which  he  taught.  And  though 
the  greater  part  of  his  followers  have  separated 
from  the  established  church,  yet  they  profess  still  to 
hold  and  inculcate  her  doctrines,  as  stated  in  her 
liturgy,  articles,  and  homilies.  But  as  this  is  dis- 
puted, and  as  some  of  their  tenets  have  occasioned 
much  controversy  in  the  religious  world  for  more 
than  half  a  centurj^  it  may  not  be  improper  to  state 
a  few  of  them  here. 

1.  They  hold  the  doctrine  of  Orighial  Sin. — 
Maintaining  the  total  fall  of  man  in  Adam,  and 
his  utter  inability  to  recover  himself,  or  take  one 
&|ep  towards  his  recovery,  "  without  the  grace  of 
Go€.  preventing  him,  that  he  may  have  a  good  will, 
and  ^vorkiag  with  him,  when  he  has  that  good 
will."  See  Mr.  Wesley's  Sei-mons  on  Original 
Sin,  and  Salvation  br/  Faith;  and  his  treatise  on 
Original  Sin,  in  answer  to  Dr.  Taylor  of  Norwich.* 

*  If  Arminius,  as  some  have  affirmerl,  "denied  that 
mail's  nature  is  totally  corrupt,  and  asserted,  that  he  hath 
still  a  freedom  of  will  to  turn  to  God,  but  not  without  the 
assistance  of  grace,"  Mr.  Wesley  was  not  an  Arminian, 
ibr  he  suongiy  asserted  the  (ot  .1  fall  of  man  ;  and  constant- 
ly maintained,  that  by  nature,  m.m's  will  is.  only  free  to 
evil,  and  that  divine  grace  must  first  prevent,  and  then 
continually  further  him,  to  make  him  willing  and  able  to  turn 
to  God." — Ste  the  Rev.  John  Fletcher's  J^irsl  C/uck  to 
Jntinomianism,  first  edition,  page  17. 

%[Zr'  On  tills  liead,  I  presume,  there  was  little  or  no 
difference  of  opinion    between    Mr.  Whitfield   and    Mr. 


METHODISTS.  107 

2.  General  Redemption. — Asserting  "that  Christ, 
by  the  grace  of  God,  tasted  death  for  every  man." 
And  this  grace  they  call  free,  as  extending  itself 
freely  to  all.     That  "  Christ  is  the  saviour  of  all 

men,  especially  of  them  that  believe ;"  and  that 
consequently  they  are  authorised  to  offer  salvation 
to  all,  and  preach  the  gospel  to  every  creature.'''' — 
See  Mr.  Wesley's  Predestination  Calmly  Const- 
deeedj  and  his  Sermons. 

3.  Justification  by  Faith. — "  Justification,"  says 
Mr.  Wesley,  "  sometimes  means  our  acquittal  at 
the  last  day ;  Matt.  xii.  37.  But  this  is  altogether 
out  of  the  present  question ;  for  that  justification 
whereof  our  articles  and  homilies  speak,  signifies 
present  forgiveness,  pardon  of  sins,  and  conse- 
quently acceptance  with  God,  who,  therein  (Rom. 
iii.  25.)  declares  his  righteousness^  or  justice  and 
mercy,  by  or  for  the  remission  of  the  sins  that  are 
past;  saying,  Tivill  be  merciful  to  thy  unrighteous- 
ness; and  thine  iniquities,  I  will  remember  no  more. 
I  believe  the  condition  of  this  is  faith ;  Rom.  iv.  5. 
&c.  I  m.ean,  not  only,  that  without  faith  v\e  can- 
not be  justified;  but  also,  that  as  soon  as  any  has 
true  faith,  in  that  moment  he  is  justified.  Faith, 
in  general,  is  a  divine,  supernatural  evidence,  or 

.    conviction,  of  things  not  seen,   not  disco veral^le 

Wesley;  nor  is  this  the  only  controverted  point  respecting; 
which  the  Calvinists  and  Arminians  would  be  found  to 
speak  the  same  language,  if  their  mutual  prejudices  would 
allow  ihem  to  understand  each  other.  See  above  vol.  ii. 
p.  256. 


108  METHODISTS. 

by  our  bodily  senses,  as  being  either  past,  future, 
or  spiritual.  Justifying  faith  implies,  not  only  a  di- 
vine evidence,  or  conviction,  that  God  was  in 
Christ,  I'econcUing  the  World  unto  himself^  but  a 
sure  trust  and  confidence  that  Christ  died  for  my 
sins ;  that  he  loved  me,  and  gave  himself  for  me. 
And  the  moment  a  penitent  sinner  believes  this, 
God  pardons  and  absolves  him."* 

This  faith,  Mr.  Wesley  affirms,  "  is  the  gift  of 
God.  No  man  is  able  to  work  it  in  himself.  It 
is  a  work  of  Omnipotence.  It  requires  no  less 
power  thus  to  quicken  a  dead  soul,  than  to  raise  a 
body  that  lies  in  the  gi'ave.  It  is  a  new  creation, 
and  none  can  create  a  soul  anew,  but  he  who  at 
first  created  the  heavens  and  the  earth.  It  is  the 
fee  gift  of  God,  which  he  bestows  not  on  those 
who  are  ivorthy  of  his  favour,  not  on  such  as  are 
previously  holy^  and  so  fit  to  be  crowned  with  all 
the  blessings  of  his  goodness,  but  dta  the  ungodly 
and  unholy :  on  those  -who,  till  that  liour,  were  fit 
only  for  everlasting  destruction;  those  in  whom 
was  no  good  thing,  and  whose  only  plea  was, 
God  he  merciful  to  me  a  sinner.  No  merit,  no 
goodness,  in  man,  precedes  the  forgi\  mg  love  of 
God.  His  pardoning  mercy  supposes  nothing  in 
us  but  a  sense  of  mere  sin  and  misery;  and  to' all 
who  see,  and  feel,  and  own,  their  wants,  and  their 
utter  inability  to  remove  them,  God  freely  gives 

*  Mr.  Wesley's  Farther  Jfifieal  to  Men  of  Reason  and 
Reli^on,  part  I.  page  53. 


METHODISTS.  109 

faith,  for  tlie  sake  of  him  in  whom  he  is  always  xvell 
pleased.^^^ 

"  Good  works  follow  this  faith,  Luke  vi.  43. 
but  cannot  go  before  it;  much  less  can  sanctifica- 
tion,  which  implies,  a  continued  course  of  good 
works,  springing  from  holiness  of  heait.  But  it 
is  allo^ved,  that  entire  sanctification  goes  before  our 
justification,  at  the  last  day,  Heb.  xii.  14.  It  is  al- 
lowed also,  that  repentance,  (Mark  i.  15.)  and  fruits 
meet  for  repentance,  (Matt.  iii.  8.)  go  before  faith. 
Repentance  absolutely  must  go  before  faith ;  fruits 
meet  for  it,  if  there  be  opportunity.'^f 

Mr.  Wesley  maintained  also  salvation  in  general 
by  faith.  "  By  salvation  I  mean,"  says  he,  "  not 
barely,  according  to  the  vulgar  notion,  deliverance 
from  hell,  or  going  to  heaven,  but  a  present  deliver- 
ance from  sin ;  a  restoration  of  the  soul  to  its  primf- 
tive  health,  its  original  purity ;  a  recovery  of  the  di- 
vine nature ;  the  renewal  of  our  souls  after  the  image 
of  God,  in  righteousness  and  true  holiness,  in  jus- 
tice, mercy,  and  truth.  This  implies  all  holy  and 
heavenly  tempers,  and,  by  consequence,  all  holi- 
ness of  conversation.  Now,  if  by  sahation  we 
mean  a  present  salvation  from  sin,  we  cannot  say; 
holiness  is  the  condition  of  it;  for  it  is  the  thing 
itself  Salvation,  in  diis  sense,  and  holiness,  are 
synonymous  terms.     We  must  therefore  say,  '  we 

*  Mr.  Wesley's  Earnest  Appeal^  &c.  page  6. 
t  Mr.  Wesley's  Farther  App.eal  to  Men  of  Reason  and 
Religion,  part  I.  page  54. 

vol..  in,  p 


110  METHODISTS. 

are  saved  by  faith.'  Faith  is  the  condition  of  this 
salvation;  for  without  faith,  we  cannot  be  thus 
saved.'"* 

But  though  the  Methodists  renounce  all  works 
from  having  any  part  in  a  sinner's  justification,  yet 
they  maintain,  that  good  works  uniformly  flow  from 
it ;  and  their  zeal  for  good  works,  as  the  fruits  of 
faith,  has  led  many  to  denominate  them  Legalists. 

4.  The  IVitness  of  the  Spirit. — The  definition 
which  Mr.  Wesley  gives  of  this,  is  as  follows  : 
"  The  testimony  of  the  spirit  is  an  inward  im- 
pression on  the  soul,  whereby  the  Spirit  of  God 
directly  witnesses  to  my  spirit,  that  I  am  a  child 
of  God;  that  Jesus  Christ  hath  loved  me,  and 
given  himself  for  me;  that  all  my  sins  are  blotted 
•  out,  and  I,  even  I,  am  reconciled  to  God."t  The 
inamier  how  the  divine  testimony  is  manifested 
to  the  heart,  I  do  not  take  upon  mp  to  explain. 
"  Such  knowledge  is  too  v»onderful  a;id  excellent 
for  me,  I  cannot  attain  to  it.  The  -wind  bloweth, 
and  I  hear  the  sound  thereof;  but  I  cannot  tell 
how  it  Cometh,  or  whither  it  goeth.  As  no  man 
knovveth  the  things  of  a  man,  save  the  spirit  of  a 
man  that  is  in  him ;  so  the  maimer  of  the  things 
of  God  kno>vetl-j  no  man,  save  the  spirit  of  God. 
But  the  fact  we  know,  namely,  that  the  Spirit  of 
God  does  p\e  a  believer  such  a  testimony  of  his 
adoption,  that  w  hile  it  is  pre:.ent  to  the  soul,  he 
can  no  more  doubt  the  reality  of  his  sonshij^  than 

*  Mr.  Wesley's  Farther  J/jfieaL  part  I.  page  54. 
t  Mr.  Wesley's  Sermons,  vol.  i.  p.  141. 


METHODISTS.  Ill 

he  can  doubt  the  shining  of  the  sun,  while  he 
stands  in  the  full  blaze  of  his  beams."* — He  also 
declares  his  sentiments  on  this  point,  in  a  quotation 
from  Bishop  Pearson  :  "  It  is  the  office  of  the  Holy 
Ghost,"  says  that  prelate,  <<  to  assure  us  of  the 
adoption  of  sons,  to  create  in  us  a  sense  of  the  pa- 
ternal love  of  God  towards  us,  to  give  us  an  earnest 
of  our  everlasting  inheritance.  "  The  love  of  God 
is  shed  abroad  in  our  hearts  by  the  Holy  Ghost, 
which  is  given  unto  us,  Rom.  v.  5.  For  as  many 
as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God.  And  because  we  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  our  hearts,  crying, 
Abba,  Father.  For  we  have  not  received  the  spi- 
rit of  bondage  again  to  fear,  but  we  have  received 
the  Spirit  of  Adoption,  whereby  we  cry  Abba,  Fa- 
ther ;  the  Spirit  itself  bearing  witness  with  our  spirit, 
that  we  are  the  children  of  God."f  Rom,  viii. 
14,  16. 

5.  Christian  Perfection. — The  Methodists  main- 
tain, that,  by  virtue  of  the  blood  of  Jesus  Christ, 
and  the  operations  of  the  Holy  Spirit,  it  is  their 
privilege  to  arrive  at  that  maturity  in  grace,  and 
participation  of  the  divine  nature,  which  excludes 
sin  from  the  heart,  and  fills  it  with  perfect  love  to 
God  and  man.  This  they  denominate  Christian 
perfection. 

,    As  the  subject  will  be  best  stated  in  their  own 
words,  I  shall  lay  before  the  reader  a  few  extracts 

*  Mr.  Wesley's  Sermons^  vol.  i.  p    146. 

t  Mr.  Wesley's  Farther  Jjifiealf  part  I.  p.  116. 


112  METHODISTS. 

from  the  minutes  of  their  conferences,*^  and  tlie 
writings  of  Messrs.  Wesley  and  Fletcher. 

"  Q.  What  is  implied  in  being  a  perfect  Chris- 
tian ? 

"  A.  The  loving  the  Lord  our  God  with  all  our 
heart,  and  with  all  our  mind,  and  soul,  and  strength; 
Deut.  vi.  5.;  xxx.  6.  Ezek.  xxxvi.  25.  29. 

"  Q.  Does  this  imply  that  all  inward  sin  is  taken 
away  ? 

"  A.  Without  doubt;  or  how  could  he  be  said  to 
be  saved yro7?2  all  his  uncleannesses  ? 

*'  Q.  Is  there  any  clear  scvi^tuYe  promise  of  this, 
that  God  will  save  us  from  all  sin  ? 

"  A.  There  is  ;  Psalm  cxxx.  8.  He  shall  re- 
deem Israel  from  all  his  iniquities.  This  is  more 
largely  expressed  in  the  prophecy  of  Ezekiel ; 
Theti  will  I  sprinJde  clean  water  upon  you,  &Cc, 
Ezek.  xxxvi.  25.  29.  No  promisdtcan  be  more 
clear.  And  to  this  the  Apostle  plainly  refers  in 
that  exhortation :  Having  these  promises,  Sec.  2 
Cor.  vi.  1.  Equally  clear  and  express  is  that  an- 
cient promise,  The  Lord  thy  God  will  circumcise 
thine  hearty  &c.  Deut.  xxx.  6. 

*  Mr.  Wesley  used  to  hold  an  annual  conference  wiih 
his  preachers,  and  presided  at  forty-seven  of  them.  The 
subjects  of  their  deliberations  were  proposed  in  the  form 
of  questions,  which  were  amply  discussed  ;  and  the  ques- 
tions, with  the  answers  agreed  upon,  were  afterwards 
printed  under  the  title  of  Minutes  of  several  Conversations 
bettveen  the  Rev.  Mr.  ll'esley  and  others,  commonly  called, 
Minutes  of  Conference. 


METHODISTS.  113 

"  Q.  But  does  any  assertion  ansuerable  to  this 
occur  in  tlie  New  Testament? 

"  A.  There  does,  and  that  laid  down  in  the 
plainest  terms:  1  John  iii.  8.  For  this  purpose  the 
Son  of  God  was  manifested^  &c. ;  the  works  of  the 
devil;  without  any  limitation,  or  restfiction ;  but  all 
sin  is  the  work  of  the  devil ;  parallel  to  \\  hich  is  that 
assertion  of  St.  Paul,  Eph.  v.  25.  27.  Christ  loved 
the  Church,  and  gave  himself  for  it,  &;c.  And  to 
the  same  effect  is  his  assertion  in  Rom.  viii.  3,  4. 
God  sent  his  Son — that  the  righteousness  of  the 
law  might  be  fulfilled  in  us,  &c. 

"  Q.  Does  tlie  New  Testament  afford  any  farther 
ground  for  expecting  to  be  saved  from  all  sin? 

"  A.  Undoubtedly  it  does ;  both  in  those  prayers 
and  commands  which  are  equivalent  to  the  sti^ong- 
est  assertions. 

"  Q.  What  prayers  do  you  mean? 

"  A.  Prayers  for  entire  sanctification ;  which, 
were  there  no  such  thing,  would  be  mere  mockery 
of  God;  such,  in  particular,  are, 

"  1.  Deliver  us  from  evil;  now  when  this  is  done, 
when  we  are  delivered  from  all  evil,  there  can  be 
no  sin  remaining.  2.  John  xvii.  20.  23.  Neither 
pray  I  for  these  alone,  h.c.  3.  Eph.  iii.  14,  16,  19. 
/  how  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ,  &c.  4.  1  Thes.  v.  23.  The  very  God  of 
peace  sanctify  you  wholly.     And  I  pray  God,  &c. 

"  Q.  What  commands  are  there  to  the  same 
■effect? 


114  METHODISTS. 

• 

"  A.  1.  Matt.  V.  48.  Be  ye  perfect  as  your  Fa- 
ther which  is  in  heaven  is  perfect.  2.  Matt.  xxii. 
37.  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
hearty  &c.  But  if  the  love  of  God  fill  all  the 
heart,  there  can  be  no  sin  there. 

"  Q.  But  how  does  it  appear  that  this  is  to  be 
done  before  the  article  of  death  ? 

"  A.  First,  from  the  very  nature  of  a  command, 
which  is  not  given  to  the  dead,  but  to  the  living. 
Therefore,  Thou  shalt  love  God  with  all  thy  hearty 
cannot  mean.  Thou  shalt  do  this  when  thou  diest, 
but  while  thou  livest." 

"  Secondly,  from  express  texts  of  Scripture :  Titus 
ii.  11.  14.  The  grace  of  God,  that  bringeth  salva- 
tion^ hath  appeared  to  all  men^  ?^c.  Luke  i.  69.  74, 
-75.  He  hath  raised  up  a  horn  of  salvation  for  us,  &c. 
That  he  would  grant  unto  us  that  we,  &c. 

"  Q.  Is  there  any  example  in  Scripture,  of  per- 
sons who  had  attained  to  this?  ^ 

"  A.  Yes.  St.  John,  and  all  those  of  whom  he 
says  in  his  first  Epistle,  iv.  1 7.  Herein  is  our  love 
made  perfect,  that  we  may  have  boldness  in  the  day 
of  judgment,  because  as  he  is,  so  are  we  in  this 
world.''^^ 

The  exposition  which  Mr.  Wesley  gave  of  his 
sentiments  being  misunderstood,  and  unguarded 
language  being  sometimes  used  by  some  of  his 
followers,   when   speaking  on    tliis    subject   the 

*  See  Life  of  Mr.  Wesley^  by  Dr.  Coke  and  Mr".  Moore, 
Book  II.  chap.  iii. 


METHODISTS.  115 

Methodists  have  been  generally  branded  with 
holding  "  absolute  sinless  perfection  :^^  But  whe- 
ther Mr.  Wesley's  sentiments  on  this  point  were 
scriptural  or  not,  it  is  but  doing  him  justice  to  say, 
that  he  never  can-ied  them, to  this  extent.  This  is 
evident  from  his  censuring  Mr.  Maxfield,  (\vho  was 
one  of  his  first  lay  preachers,  and  whom  he  loved 
as  a  son,)  for  pushing  the  doctrine  to  this  extreme. 
In  a  letter  to  Mr.  Maxfield  concerning  it,  he  says, 
"  I  dislike  your  supposing  man  may  be  as  perfect 
as  an  angel;  that  he  can  be  absolutely  perfect ;  that 
he  can  be  infallible^  or  above  being  tempted;  or 
that  the  moment  he  is  pure  in  heart,  he  cannot  fall 
from  it."* 

Again,  "  Christian  perfection  does  not  imply  an 
exemption  from  ignorance  or  mistake^  or  infirmities, 
or  temptations ;  but  it  implies  the  being  so  cruci- 
fied with  Christ,  as  to  be  able  to  testify,  /  live  not, 
but  Christ  liveth  in  me,  (Gal.  ii.  23.)  and  hath  pu- 
rified my  heart  by  faith,  (Acts  xv.  9.)  It  implies 
tJie  casting  down  every  high  thing  that  exalteth  it- 
self against  the  knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedience  of  Christ. 
And,  in  a  word,  it  implies,  the  being  holy,  as  he  that 
hatJi  called  us  is  holy,  in  all  manner  of  conversation;\ 
(1  Peter  i.  19.) — Again,  Mr.  Wesley  farther  ex- 
plains himself  as  follows :  "  To  explain  myself  a 
little  further  on  this  head;  1.  Not  only  sin,  properly 
so  called,  that  is,  a  i'o///7/far?/trangression  of  a  known 

*  See  Life  of  Mr.  Wesley,  by  Dr.  Coke  and  Mr.  Moore, 
Book  II.  chap.  iii.  p.  ^e  535. 
t  Earnest  ylfipeal,  &C.  putje  24. 


116  METHC^DISTS. 

law ;  but  sin,  improperly  so  called,  that  is,  an  invo- 
luntary  ti'ansgression  of  a  divine  law,  known  or  un- 
known, needs  the  atoning  blood.  2.  I  believe  there 
is  no  such  perfection  in  this  life  as  excludes  these 
involuntary  ti'ansgressions,  which  I  apprehend  to 
be  naturally  consequent  on  the  ignorance  and  mis- 
takes inseparable  from  mortality.  3.  Therefore 
sinless  perfection  is  a  phrase  I  never  use,  lest  I 
should  seem  to  contradict  myself.  4.  I  believe  a 
person  filled  with  the  love  of  God  is  still  liable  to 
these  involuntary  transgressions.  5.  Such  trans- 
gressions you  may  call  sins,  if  you  please ;  I  do  not, 
for  the  reasons  above-mentioned.''* 

I  shall  now  add  a  small  extract  from  the  Re\-. 
?vlr.  Fletcher's  works,  and  then  conclude ; — 

"  We  call  Christian  perfections^  says  he,  "  the 
maturity  of  grace  and  holiness,  which  established, 
adult  believers  attain  to,  under  the  C/i^^tian  dispen- 
sation ;  and,  by  this  means,  we  distingiush  that  ma- 
turity of  gi'ace,  both  from  the  ripeness  of  grace 
\\  hich  JDelongs  to  the  dispensation  of  the  Jews  beloxv 
us,  and  from  the  ripeness  oi glory  which  belongs  to 
departed  saints  above  us;  hence  it  appears,  that  by 
Christian  perfection,  we  mean  nothing  but  the  clus- 
ter and  maturity  of  graces  which  compose  the 
Christian  character  in  the  church  milltantP\ 

*  Mr.  Wesley's  Plain  Jccourit  of  Christian  Perfection,  p.  60. 

t  The  Rev.  Mr.  Fletcher'' s  Works,  ^x%\.  edition,  p.  16. 

|C?*  After  all  I'.iat.  is  here  said,  or  indeed  ihatcaii  be  said, 
in  favour  of  Ch:isliaii  perfection,  so  called,  I  suspect  that 
few  readers,  not  of  this  dcnominuiion,  will  be  disposed  to 


sTethodists.  117 

With  respect  to  Mr.  Wesley's  sentiments  on 
free  will,  good  works,  and  works  done  before  jus- 
tification, he  refers  us  to  what  is  said  on  these  sub- 
jects in  the  former  part  of  the  10th,  the  12th,  and 
the  13th  articles  of  the  Church  of  Ensrland. 

The  tenets  of  this  body  will  be  found  more  am- 
ply detailed  by  themselves,  in  Messrs.  Wesley  and 
Fletcher'' s  JForks,  Benson's  Apology  for  the  Me- 
thodists^ and  Myles's  Chronological  History  of  the 
Methodists. 

Church  nisciPLiNE  and  government. — 
When  Messrs.  John  and  Charles  Wesley  began 
to  preach  salvation  by  faith,  the  most  unequivocal 
signs  of  the  power  of  their  ministry  were  soon  ma- 
nifest. Several  came  to  them  deeply  convinced  of 
sin,  to  solicit  further  instruction  respecting  those 
things  which  belonged  to  their  peace.  The  num- 
ber increasing,  Mr.  Wesley  soon  foimd  them  too 
numerous  to  instruct  separately,  or  visit  personal- 
ly j  he  therefore  requested  them  to  come  together 
every  Thursday  evening,  for  the  purpose  above- 
mentioned.  Thus  it  appears,  that  Mr.  Wesley, 
without  any  previous  design,  and  almost  before  he 
was  aware  of  it,  foimd  himself  at  the  head  of  a  p-row- 
ing  societ}^  He  felt  the  awful  responsibility  of 
his  situation,   and  drew  up  certain  regulations,  or 

lay' claim  to  it;  but  trust  there  are  many  who,  after  their 
best  exertions  in  the  way  of  Christian  duty,  will  adopt  the 
publican's  prayer,  as  most  suitable  to  them  and  their  case 
■r— "  God  be  merciful  to  me  a  sinner." 
VOL.   in,  (^ 


118  METHODISTS. 


• 


rules^  to  preserve  the  simplicity,  and  advance  the 
purity  of  his  Httle  flock.  By  this  means,  order  was 
maintained  ;  experimental  rehgion  was  cherished ; 
and  a  hne  of  se]:)aration  was  drawn  bet^veen  them 
and  the  world.  These  rules,  with  the  addition  of 
others,  made  at  different  times  since,  as  circum- 
stances suggested,  are  still  universally  observed  by 
his  followers,  and  have,  without  doubt,  conti-ibuted 
largely  to  their  present  eminence  in  the  religious 
world.  Each  society  is  divided  into  smaller  compa- 
nies, called  Classes.  There  are  from  twelve  to  twen- 
ty in  each  Class ;  one  of  whom,  generally  a  per- 
son of  more  experience  than  the  rest,  is  styled  the 
Leader.  It  is  the  business  of  a  leader,  1.  To  see 
each  person  in  his  class  once  a-w^eek,  at  least,  in 
order  to  enquire  how  their  souls  jDrosper ;  to  advise, 
reprove,  comfort,  or  exhort,  as  occasion  may  re- 
quire ;  to  receive  w^hat  they  are  willing  to  give  to 
the  poor,  or  toward  the  support  of  the  gospel.  2. 
To  meet  the  minister  and  the  stewatjjs  of  the  soci- 
ety once  a- week,  in  order  to  inform  the  minister  of 
any  that  are  sick,  or  of  any  that  walk  disorderly, 
and  will  not  be  reproved ;  to  pay  to  the  stewai'ds 
what  they  have  received  of  their  several  classes  m 
the  week  preceding ;  and  to  shew  their  account  of 
Avhat  each  person  has  contributed.* 

There  is  only  one  condition  previously  required 
of  those  who  desire  admission  into  this  society, 
namely,  A  desire  to  jlee  from  the  wrath  to  conWy  to 

*  See  the  Geiieral  Rules  of  the  Methodist  Society. 


METHODISTS.  119 

be  saved  from  their  sins.  But  in  order  to  continue 
therein,  it  is  expected  that  all  the  members  should 
continue  to  evidence  this  desire  of  salvation.  First, 
By  doing  no  harm^  by  avoiding  evil  of  every  kind'; 
such  as  taking  the  name  of  God  in  vain  ;  profaning 
the  Sabbath;  drunkenness;  fighting  and  brawling; 
brother  going  to  law  with  brother;  dealing  in  un- 
accustomed goods ;  taking  unlawful  interest ; 
speaking  evil  of  magistrates  and  ministers ;  acting 
unfairly ;  costly  dress ;  fashionable  amusements  ; 
borrowing  money  without  a  probability^  of  return- 
ing it ;  or  taking  up  goods  witliout  a  probability  of 
paying  for  them,  &c.  Secondly,  Bij  doing  good^ 
according  to  their  ability,  as  they  have  opportunity 
to  all  men ;  to  their  bodies,  by  feeding  the  hungry, 
clothing  the  naked,  and  visiting  or  helping  them 
that  are  sick  or  in  prison ;  to  their  souls,  by  in- 
structing, reproving,  or  exhorting,  all  they  have 
any  intercourse  with.  By  doing  good,  especially 
to  them  that  are  of  the  household  of  faith,  employ- 
ing them  in  preference  to  others,  and  by  this 
means,  assisting  each  other  in  business ;  by  dili- 
gence and  frugality  in  their  tempora^  concerns ;  by 
perseverance,  and  patiently  enduring  reproach,  &c. 
Thirdly,  By  attending  on  all  the  ordinances  of  God; 
such  as  the  public  worship  of  God ;  the  ministry  of 
the  word,  either  read  or  expounded ;  the  Lord's 
Supper ;  family  and  private  prayer  ;  searching  the 
scriptures,  fasting,  8vC. 

These  are  the  general  rules  of  the  society.  If 
any  of  the  members  observe  them  not,  or  habitually 
break   any  of  them,   they  are   admonished,   and 


120  METHODISTS. 


• 


borne  with  for  a  season ;  but  if  they  repent  not, 
expulsion  follows.* 

Each  society  is  managed  by  its  own  leaders  and 
steward,  and  the  preacher  stationed  with  it  for  the 
time  being.  The  leaders  meet  together  once  a- 
week,  and  the  stewwds,  or,  as  they  were  called  in 
the  primitive  church,  deacons,  receive  what  money 
they  have  collected  in  their  classes,  either  for  the 
poor,  or  for  the  expenses  of  carrjang  on  the  work. 
They  likewise  take  into  consideration  such  circum- 
stances relating  to  any  of  the  members  in  particu- 
,  lar,  or  the  society  at  large,  as  properly  fall  under 
their  notice.  If  any  of  the  members  have  walked 
disorderly,  it  is  here  that  tlie  charges  are  preferred 
against  them ;  and,  if  the  offenders  are  to  be  pro- 
ceeded against,  that  the  sentence  of  expulsion  is 
pronounced.     This  is  termed  a  Leader's  Meeting. 

A  number  of  these  societies  united  together,' 
make  what  is  called  a  Circuit.  A  circuit  gene- 
rally includes  a  large  market-to^^■n,  and  tlie  cir- 
cumjacent villages,  to  the  extent  of  ten  or  fifteen 
miles.  To  one  ciicuit,  two  or  three,  and  some- 
times four,  preachers,  are  appointed,  one  of  whom 
is  styled  the  Superintendent  ;-\  and  this  is  the  sphere 

*  See  the  General  Rules. 

t  While  Mr.  Wesley  lived,  the  superintendent  was 
called  the  Assistant,  on  account  of  assisting  him.  This 
preacher  is  not  considereda  superior :  he  is  not  exempted 
from  any  part  of  the  work,  nor  does  he  derive  any  tempo- 
ral advantage  from  his  office,  but  sees  that  every  thing  be 
done  agreeable  to  the  rules  of  society,  and  the  minutes  of 
conference. 


METHODISTS.  121 

of  their  labours  for  at  least  one,  or  not  more  tlian 
two  years.  Once  a  quarter,  the  preachers  meet  all 
the  classes,  and  speak  personally  to  each  member. 
Those  who  have  walked  orderly  the  preceding 
quarter  then  receiv^e  a  ticket.  These  tickets  are 
somewhat  analogous  to  the  tessera  of  the  ancients, 
and  answer  all  the  purposes  of  the  commendatory 
letters  spoken  of  by  the  apostle.  Their  chief  use 
is  to  prevent  imposture.  After  the  visitation  of  the 
classes,  a  meeting  is  held,  consisting  of  all  the 
preachers,  leaders  and  stewards  in  the  circuit.*  At 
this  meeting,  the  stewards  deliver  their  collections 
to  a  circuit  steward^  and  every  thing  relating  to 
temporal  matters  is  publicly  settled.  At  this  meet- 
ing the  candidates  for  the  ministiy  are  proposed, 
and  the  stewards,  after  officiating  a  definite  period, 
are  changed.  It  is  superior  to  a  leader's  meeting, 
and  is  called  a  Quarterly  Meeting. 

A  number  of  these  circuits,  from  fi^^e  to  ten,  or 
less  or  more,  according  their  extent,  form  a  Dis- 
trict;  the  preachers  of  which  meet  annually. 
Every  disti'ict  has  a  chairman^  who  fixes  the  time 
of  meeting.  These  assemblies  have  authority. 
"1.  To  try  and  suspend  preachers  who  are  found 
immoral,  eiToneous  in  doctrine,  or  deficient  in 
abilities.     2.  To  decide  concerning  the  building 


*  There  is  another  office,  namely  that  of  trustees ;  but 
this  being  a  legal  concern,  they  have  no  authority  to  in- 
terfere either  with  the  spiritual  or  temporal  concerns  of  the 
people.  The  first  belongs  to  the  preachers  and  leaders; 
the  second  to  the  preachers  end  stewards. 


l22  METHODISTS. 

« 

of  chapels.  3.  To  examine  the  demands  from  the 
circuits  respecting  the  support  of  the  preachers,  and 
of  their  families.  4.  To  elect  a  representative  to 
attend  and  form  a  committee,  four  days  before  the 
meeting  of  the  conference,  in  order  to  prepare  a 
draught  of  the  stations  for  the  ensuing  year."  The 
judgment  of  this  meeting  is  conclusive  until  Con- 
ference, to  which  an  appeal  is  allowed  in  all  cases. 
The  circuit  stewards  are  present  at  this  meeting 
during  the  settlement  of  all  financial  matters,  and 
minutes  are  taken  of  all  its  proceedings,  which  are 
read  at  the  ensuing  conference.  This  is  called  a 
District  Meeting.* 

The  Conference^  strictly  speaking,  consists  only 
of  a  hundred  of  the  senior  travelling  preachers, 
in  consequence  of  a  deed  of  declaration  executed 
by  Mr.  Wesley,  and  enrolled  in  Chancery,  which 
constituted  them  such.  By  which  means,  a  legal 
specification  is  given  to  that  phrase, |^7726'  Confer-' 
ence  of  the  People  called  Methodists,  ^nd  the  con- 
ference is  cognisable  by  law.  But,  generally 
speaking,  the  conference  is  composed  of  the 
preachers  which  were  elected  at  the  preceding 
district  meetings,  to  be  their  representatives  ;  the 
otlier  superintendents  of  the  circuits  5  and  every 
preacher  who  chooses  to  attend ;  all  of  them  hav- 
ing an  equal  right  to  vote,  Sec.  (except  the  pro- 
bationers,) whether  they  belong  to  the-  hundred  or 

*  See  Myles's  Chronological .Histonj .  Great  Britain  is 
at  present  divided  into  34  districts,  ami  sulidivided  into 
237  circuits.  The  West  India  Islands  are  divided  into  5 
districts,  and  subdivided  into  14  circuits. 


METHODISTS.  123 

not.  At  the  conference,  every  preacher's  charac- 
ter undergoes  the  strictest  scrutiny  ;  and  if  any 
charge  be  proved  against  him,  he  is  punished  ac- 
cordingly. The  preachers  are  Hkewise  stationed  ; 
the  proceedings  of  the  subordinate  meetings  are 
reviewed  ;  and  the  state  of  the  connexion  at  large 
is  considered.  It  is  their  supreme  court,  over 
which  there  is  no  controul,  and  from  whose  deci- 
sions there  is  no  appeal. 

The  Conference  is  generally  held  at  London, 
Leeds,  Bristol,  and  Manchester,  in  rotation,  about 
the  latter  end  of  July.  The  time  which  it  occu- 
pies seldom  exceeds  a  fortnight. 

-Ordinances  and  worship. — Scarcely  any 
part  of  the  Methodist  economy  has  been  so  much 
ridiculed,  and,  I  may  affirm,  misrepresented,  as 
some  of  their  peculiar  meetings.  That  these  insti- 
tutions have  been  abused,  and  that  several  hypo- 
critical pretenders  to  superior  piety  have  observed 
them,  merely  to  conceal  their  wickedness,  I  be- 
lieve they  themselves  will  not  deny  ;  but  it  would 
be  illiberal  to  an  extreme,  to  brand  their  meetinsfs 
with  the  opprobrious  epithets,  which  only  belong- 
to  those  that  thus  pervert  them.  The  most  remark- 
able of  these  meetino-s  are  the  followina* : 

Class  Meetings. — From  tweh^e  to  about  twenty 
persons  form  a  Class,  one  of  whom,  ^^  ho  is  gene- 
rally a  person  of  more  experience  than  the  rest, 
is  styled  the  Leader.  When  they  assemble,  which 
is  once  a  week,  the  leader  gives  out  a  few  verses 


124  METHCWDISTS. 

of  a  hymn,  which  they  join  in  singing.  He  then 
makes  a  short  prayer ;  after  which,  he  converses 
with  each  member  about  Christian  experience,  giv- 
ing suitable  advice  to  all ;  and  concludes  by  sing- 
ing and  prayer. 

Band  Meetings. — These  consist  of  about  four  or 
five  members,  who  are  nearly  of  the  same  age,  in 
nearly  similar  circumstances,  and  of  the  same  sex, 
who  meet  together  once  a- week,  in  order  to  speak 
their  minds  more  freely  than  it  would  be  agreeable 
to  do  in  a  promiscuous  assembly  of  members,  such 
as  a  class  meeting.  From  the  similarity  of  age, 
relations,  circumstances,  and  sex,  they  are  suppo- 
sed to  be  capable  of  entering  more  fully  into  each 
other's  situation  and  experience,  and  by  that  means, 
of  affording  each  other  more  apposite  direction, 
comfort,  &c.  than  they  could  in  a  meeting,  where 
they  speak  in  a  more  general  way.  The  meeting 
is  conducted  in  nearly  the  same  maimer  as  a  class 
meeting,  and  they  have  certain  rules  to  go  by. 

At  stated  periods,  those  who  meet  in  these  pri- 
vate bands,  meet  altogether,  forming  a  public  or 
select  band  ;  when,  after  singing  and  prayer,  any 
of  the  members  are  at  liberty  to  rise  and  speak 
their  experience.  After  a  few  of  them  have  spo- 
ken, the  meeting,  as  usual,  is  concluded  by  sing- 
ing and  prayer.  Thus,  say  they,  we  "  confess 
our  faults  one  to  another,  and  pray  one  fou  ano- 
ther, that  we  may  be  healed,"  James  V.  16. 
But  let.  it  be  well  observed,  that  there  is  nothing 


METHODISTS.  125 

in  these  assemblies  like  the  auricular  confession  of 
sin  to  a  priest,  in  order  to  obtain  absolution  from 
him ;  but  the  speaking  freely  of  theii'  state  of  mind 
to  one  another,  that  they  may  know  how  to  rejoice 
with  those  that  rejoice,  and  Aveep  with  those  that 
weep,  which  they  could  not  do  without  some  ac- 
quaintance with  each  other's  condition. 

IFatch-nip'hts. — These  meetings  are  somewhat 
similar  to  the  vigils  of  the  ancients,  which  they 
kept  on  the  evenings  preceding  the  grand  festivals. 
They  are  held  once  a  quarter.  On  these  occasions., 
three  or  four  of  the  preachers  officiate,  and  a  vast 
concourse  of  people  attend.  The  service  com- 
mences between  eight  and  nine  at  night.  After 
one  of  the  ministers  has  preached,  the  rest  pray 
and  exhort,  giving  out  at  intervals  suitable  hymns, 
which  the  congregation  join  in  singing,  until  a  few 
minutes  after  twelve  o'clock,  when  they  conclude. 
These  meetings  are  peculiarly  solemn,  especially 
that  one  which  they  hold  on  New  Year's  Eve. 
while  others  are  carousing,  and  preparing  to  meet 
the  dawn  of  another  year,  more  in  the  character  of 
Bacchanalians  than  of  Christians,  the  Methodists 
are  engaged  in  the  most  fervent  and  solemn  devo- 
tions, and  thus  begin  and  end  the  year  Math  God. 

Lcrue-feasts. — These  are  also  held  quaiterly.  No 
persons  are  admitted  that  cannot  produce  a  ticket 
to  shew  that  they  are  members,  or  a  note  of  ad- 
mittance from  the  superintendent.     I  understand, 

VOL.   III.  R 


126  METHODISTS. 

however,  that  any  serious  person  who  has  nevei' 
been  present  at  one  of  these  meetings,  may  be 
supplied  with  a  note  for  once,  but  not  oftener,  un- 
less they  become  members.  The  meeting  begins 
with  singing  and  prayer.  Afterwards  small  pieces 
of  bread,  or  plain  cake,  and  some  water,  are  distri- 
buted, and  all  present  eat  and  drink  together,  in 
token  of  their  Christian  love  to  each  other.  Then 
if  any  persons  have  any  thing  pailicular  to  say 
concerning  their  present  Christian  experience,  or 
the  manner  in  which  they  were  first  brought  to 
the  knowledge  of  the  truth,  tliey  are  permitted ; 
when  a  few  of  them  have  spoken,  a  collection  is 
made  for  the  poor,  and  the  meeting  is  concluded 
by  singing  and  prayer. 

This  institution  has  no  relation  whatever  to  the 
ordinance  of  the  Lord's  Supper.  The  elements  of 
the  Lord's  Supper  ai^e  bread  and  wine  ;  whereas  at 
the  love-feasts,  cake  and  water  only  are  used.  The 
Methodists  consider  die  former  to  be*a  positive  in- 
stitution, which  they  are  bound  to  obsd'rve  as  Chris- 
tians ;  they  latter,  to  be  merely  prudential,  which 
the  observe,  because  they  think  them  scriptural, 
and  edifying.  They  suppose  that  it  is  to  this  that 
St.  Jude  alludes,  verse  12,  where,  speaking  of  some 
evil-doers,  that  associated  with  the  Christians,. he 
says,  "  These  are  spots  in  your  feasts  of  love,^'* 

*  Vide  Plin.  Efi.  ad.  Traj.  Lib.  10.  Ep.  97.  Lard.  Test. 
Heath.  2.  9.  p^ige  40. 


METHODISTS.  127 

and  that  it  is  of  this  also  that  the  apostle  Peter 
speaks  in  his  2d  Epistle,  ii.  13. 

They  have  also  frequent  meetings  for  social 
prayer,  at  which  the  lay- members  officiate. 

In  some  of  the  societies,  the  Lord's  Supper  is  re- 
gularly administered,  once  a  month,  and  in  others 
only  once  a  quarter.  In  England,  it  is  administer- 
ed nearly  in  the  same  manner  as  prescribed  in  the 
Common  Prayer  Book.  In  North  Britain,  after  the 
same  manner  as  in  the  Church  of  Scotland. 

The  mode  of  performing  divine  service  among 
the  Methodists  is  very  plain  and  simple.  The  ser- 
vice commences  with  singing,  an  extemporary 
prayer  from  the  preacher  follows,  and  after  a  few 
more  verses  of  an  hymn,  the  sermon  is  delivered 
extempore.  The  congregation  then  joins  in  ano- 
ther hymn;  and  the  whole  is  concluded  with  an 
extemporaneous  prayer,  and  a  blessing  from  the  mi- 
nister. In  a  few  places  the  service  of  the  Church 
of  England  is  read;  and  at  City  Road  Chapel,  Lon- 
don, an  Episcopal  minister  is  employed  for  that 
purpose. 

The  Methodists  have  generally  excelled  in  church 
music,  yet  instruments  of  music  have  been  used  by 
them  very  rarely.  And  it  appears,  that  the  Confer- 
ence have  lately  thought  proper  to  prohibit  them  al- 
together. Their  hymns  were  composed  chiefly  by 
Messrs.  John  and  Charles  Wesley,  the  latter  of 
ivhom  possessed  very  eminent  poetical  abilitjes. 


1:28  METHODISTS. 

Miscellaneous  Remarks. — The  venerable 
founder  of  this  sect,  is  universally  allowed,  I  be- 
lieve, to  have  been  an  extraordinary,  and  highly 
distinguished  character.      His   excellencies  were 
numerous,  and  of  the  first  order,  so  that  it  is  more 
than  propable,  that,  in  whatever  period  he   had 
made  his  appearance,  he  would  have  shone  as  a 
star  of  the  first  magnitude.     The  singular  line  of 
conduct  which   he   pursued  in  his   labours,  and 
the  unparalleled  success  which   attended  the  ex- 
ertion  of   his   uncommon    abilities,    excited    the 
wonder,  the  admii'ation,  and  the  envy  of  thousands 
of  his  contemporaries.     His  actions  were  at  first 
imputed  to  the  love  of  popularity  and  filthy  lucre  ; 
but  most  persons  are  now  satisfied,  that  he  was 
actuated  solely  by  a  disinterested  regard  for  the 
welfare  of  his  fellow  creatures.     Whatever  may 
be  thought  of  his  peculiar  sentiments,  no  one  can 
deny  him  the  credit  of  truly  apostolic  zeal  and 
perseverance  in  what  he  conceived  1^^  be  the  \\ay 
of  duty.     For  upwards  of  fifty  years^  he  travelled 
8000  miles  each  year,  on  an  average,  visiting  his 
numerous  societies.     For  more  than  sixty  years, 
it  was  his  constant  practice  to  rise  at  four  o'clock 
in  the  morning;    and   nearly    the  -whole  of  that 
period  to  preach  e\ery  morning  at  five.     He  ge- 
nerally preached  near  twent}'^  times  a  week,  and 
frequently  four   times   a   day.       Notwithstanding 
this,   very  few  have  written   more  voluminously 
than  he ;  divinity,  both  controversial  and  practi- 
cal, history,  philosophy,  medicine,  politics,'*  poe- 
try, &c.  were  all,  at  different  times,  the  subjects  on 
which  his  pen  was  employed.      Besides  this,  he 


METHODISTS.  129 

found  time  for  reading,  correspondence,  visiting  the 
sick,  and  arranging  the  matters  of  his  numerous 
society ;  but  such  prodigies  of  labour  and  exertion 
would  have  been  impossible,  had  it  not  been  for 
his  inflexible  temperance,  and  unexampled  econo- 
my of  time.  Yet,  to  suppose  that  he  had  no  fail- 
ing, or  that  he  was  free  from  faults,  would  be  ab- 
surd; but  after  viewing  his  personal  character,  his 
various  labours,  the  greatness  of  his  sufferings,  and 
the  extent  of  his  success,  with  an  unprejudiced 
mind,  it  is  impossible  to  deny  him  the  character  of 
a  singularly  great  and  worthy  man.  In  1791  he 
finished  his  earthly  career,  in  the  eighty-eighth  year 
of  his  age. 

While  speaking  of  Methodism,  it  would  be  un- 
pardonable to  pass  over  in  silence  another  of  its 
most  renowned  and  able  advocates ;  namely,  the 
late  Rev.  John  Fletcher,  vicar  of  Madely,  in  Shrop- 
shire. When  Mr.  Wesley  was  assailed  on  all  sides, 
by  a  number  of  inveterate  opponents,  who  seemed 
determined  to  crush  him  if  possible,  Mr.  Fletcher 
appeared  upon  the  field  of  controversy  to  aid 
the  exertions  and  vindicate  the  character  of  his 
persecuted  friend;  and  such  Mas  the  assistance 
which  he  afforded  him,  that,  as  the  review- 
ers of  the  day  observed,  "  Mr.  Wesley  soon 
retired  from  the  field,  and  went  quietly  on  in  his 
labours,  happy  in  being  succeeded  by  so  able  an 
auxiliary."  •  He  wrote  a  number  of  tiiicts,  which 
possess  very  great  merit,  and  evince  that  he  Avas 


130  m£,thodists. 

an  eminent  divine,  a  skilful  disputant,  and  a  sin- 
cere follower  of  the  Lord  Jesus  Christ.* 

• 
The  present  Methodist  preachers,  notwithstand- 
ing the  aspersions  with  which  they  are  stigmati- 
sed by  some  uncandid  writers  of  the  day,  are  a 
respectable  body  of  men.  It  is  true,  they  do  not 
cut  a  figure  in  the  literary  world,  and  likewise, 
that  most  of  them  have  no  pretension  to  a  liberal 
education ;  yet  they  are  far  from  being  illiterate, 
and  many  of  them  have  acquired  a  competent 
knowledge  of  the  learned  languages,  and  of  science 
in  general.  They  are  men  of  deep  piety,  and  ex- 
emplary conduct.  Their  labours  are  unequalled 
by  any  other  sect ;  most  of  them  travelling  a 
number  of  miles  every  day,  and  preaching  ten  or 
twelve  times  every  week.  Their  charity  embraces 
the  whole  human  race,  but  especially  those  who 
are  of  the  "  household  of  faith,"  of  every  denofni- 
nation.  As  they  are  not  regularly  educated  for 
the  ministry,  many  have  formed  the  most  errone- 
ous ideas  on  the  subject,  imagining  that  tliey  are 
employed  witli  hardly  any  prior  pqgparation. 
But  it  appears  "  1.  That  they  are  receive;!  as  pri- 
vate members  of  the  society  on  trial.  2.  After 
a  quarter  of  a  year,  if  they  are  found  deserving, 
they  are  admitted  as  proper  members.  3.  When 
their  grace  and  abilities  are  sufficiently  manifest, 

*  A  new  edition  of  his  works  was  recently  published  in 
nine  vols,  octavo,  including;  his  life,  by  the  Rev.  Joseph 
Benson,  editor  of  the  Methodist  Magazine. 


METHODISTS.  131 

they  are  appointed  leaders  of  classes.  4.  If  they 
then  discover  talents  for  more  important  services, 
they  are  employed  to  exhort  occasionally  in  the 
smaller  congregations.  5.  If  approved  in  this  line 
of  duty,  they  are  allowed  to  preach.  6.  Out  of 
those  who  are  called  the  Local  Preachers,  are  se- 
lected the  Itinerant  Preachers.  7.  Their  charac- 
ters and  conduct  are  examined  annually  in  the 
Conference ;  and  if  they  continue  faithful  for  four 
years  of  trial,  they  are  received  into  full  connex- 
ion.''* 

The  Methodists  have  been  charged  with  de- 
parting from  their  original  principles,  in  becoming 
a  separate  body  from  the  Church  of  England. 
This  is  in  part  true,  but  the  causes  of  it  ought  to 
be  understood.  That  Mr.  Wesley  never  intended 
to  form  a  separate  sect,  independent  of  the  Church 
of  England,  is  very  evident,  both  from  the  minutes 
of  the  conferences  at  which  he  presided,  and  from 
many  of  his  publications.  But  what  he  so  much  " 
disliked,  and  by  every  means  in  his  power  resist- 
ed, actually  began  to  take  place  before  his  death. 
Many  thousands  who  had  joined  his  society,  had 
never  attended  any  church  previous  to  their  con- 
version, and  therefore  could  not  be  expected  to 
have  a  particular  attachment  to  the  Church  of 
England.  Numbers  had  likewise  been  dissenters 
or  the  children  of  dissenters,  before  they  became 
Methodists;  who  it  may  be  supposed,  had  certain 
objections  to  the  Church  of  England.  And  it  can- 
not be  dissembled,  that  many  joined  Mr.  Wesley's 
societies,  on  account  of  the  immoral  lives  and  er- 

*  Benson's  Jfiology,  &c.  page  222. 


132  METHODISTS. 

roneous  doctrine  of  several  of  the  clergy  of  the  es- 
tablishment, by  whom  they  were  persecuted,  and 
with  whom  they  could  not  in  conscience  remain 
any  longer  in  communion.  When,  therefore,  per- 
sons in  these  circumstances  became  members  of 
the  Methodist  connexion,  and  in  process  of  time 
constituted  the  major  part  of  it ;  several  of  them 
also  becoming  leaders  and  preachers;  can  it  be 
wondered  at,  that  they  should  be  averse  from  any 
connexion  with  a  church  from  which  (to  say  the 
least)  they  never  derived  any  advantage  ?  Besides, 
it  should  also  be  considered,  that  in  a  number  of 
cases,  even  those  who  were  attached  to  the  church, 
were  compelled  to  declare  themselves  dissenters, 
in  order  to  obtain  licenses,  according  to  the  Tole- 
ration Act,  to  screen  themselves  from  the  penal 
clauses  of  the  Conventicle  ActJ^ 

Such  was  the  state  of  the  connexion,  even  be- 
fore Mr.  Wesley's  death,  so  that  he  deemed  it  pru- 
dent, notwithstanding  his  scruples,  to  allow  service 
in  church  hours,  and  the  sacrament  to  several  of 
his  societies.  The  death  of  Mr.  Wesjgy,  and  the 
continual  accession  of  members,  contributed,  no 
doubt,  to  widen  the  breach;  but  the  Methodist 
preachers,  as  a  body,  never  encouraged  it ;  and 
the  opposition  which  they  gave  to  it,  was  one  of 
the  first  and  main  causes  of  the  division  which 
look  place  in  the  connexion  a  few  years  ago.f 
However,  the  separation  from  the  church  is  far  front 

*  See  Life  of  Mr.  Wesleyy  by  Dr.  Coke  and  Mr.  Moore, 
page  497. 
t  yzf  See  the  next  article  below.  "* 


METHODISTS.  133 

bein^  complete,  for  there  are  many  thousands  who 
still  choose  to  remain  in  her  communion.* 

But  notwithstanding  their  professions  of  attach- 
ment to  the  Church,  the  separation  of  the  Metho- 
dists from  her  communion  becomes  wider  and  wider 
every  year,  and  I  doubt  not  will  soon  be  complete. 
At  each  succeeding  conference  for  some  years  back, 
numerous  societies  obtained  leave  to  have  the  sa- 
crament of  die  Lord's  Supper  administered  by  their 
own  preachers.  At  the  conference  held  at  Man- 
chester in  1803,  no  fewer  than  35  societies  in  difter- 
ent  parts  of  the  kingdom,  petitioned  for  that  indul- 
gence, and  had  their  request  granted. 

In  consequence,  it  is  supposed,  of  some  irregu- 
larities which  had  taken  place  in  the  connexion,  a 
question  arose,  whether  women  should  be  permitted 
to  preach  among  the  Methodists ;  and  upon  tliis 
qu^tion,  the  following  determination  was  adopted 
by  the  same  conference,  in  1803,  being  the  60th, 
viz.  "  We  arc  of  opinion  that,  in  general,  they 
ought  not;  1.  Because  a  vast  majority  of  our  peo- 
ple are  opposed  to  it;   2.  Because  their  preaching 

*  See  Benson's  Vindication  of  the  Methodists^  in  answer 
to  a  refiortfrom  the  clergy  of  a  district  in  the  diocese  of  Lin- 
coin,  p.  7. 

|0"°The  above  account  of  the  Wesleian  Methodists,  was 
drawn  up  and  sent  me  by  a  respectable  preacher  of  that 
Connexion,  to  whom,  for  his  obliging  attention  and  great 
readiness  to  communicate  all  the  informaiion  in  his  power, 
on  the  subject  of  this  and  the  following  article,  1  feel  much 
indebted. 

VOL.  m.  s 


134  METHODISTS. 

does  not  at  all  seem  necessary,  there  being  a  suf- 
ficiency of  preachers  whom  God  has  accredited, 
to  supply  all  the  places  in  »ur  connexion,  with  re- 
gular preaching.  But  if  any  woman  among  us 
think  she  has  an  extraordinary  call  from  God  to 
speak  in  public,  (and  we  are  sure  it  must  be  an  ex- 
traordinary call  that  can  authorise  it),  we  are  of  opi- 
nion she  should,  in  general,  address  her  own  sex, 
and  those  only^  &c.* 

An  Expostulatory  Address  to  the  Members  of  the 
Methodist  Societies  in  Ireland,  by  Mr.  John  Walker, 
of  Dublin,  which  first  appeared,  I  believe,  in  1 802, 
is  said  to  have  produced  no  small  sensations  among 
the  Methodists;  and  no  doubt  it  contains  many 
tilings  not  unworthy  of  their  attention.  Among 
other  things  connected  with  the  Methodism  of  the 
present  day,  which  Mr.  W.  notices  and  disapproves, 
are — their  eagerness  to  add  to  the  numbers  of  their 
society,  without  duly  regarding  the  religious  cha- 
racter of  those  whom  they  receive  into  it ; — and, 
their  "  idolatrous  attachment  to  men,  and  submis- 
sion to  human  authority  in  matters  of  religion."  He 
next  animadverts  upon  several  points  of  doctrine 
and  discipline,  as  held  and  practised  by  tliem,  such 
as — Justification — Sanctification — Christian  Perfec- 
tion— Class  Meetings — Love  Feasts,  &c. 


*  And  I  am  "  sure  it  must  be  an  extraordinary"  stretch 
of  authority  that  can  authorise  the  publication  of  such  a  de- 
cison  in  the  face  of — 1  Cor.  xiv.  v.  34 — I  Tim.ii.  v.  11,  12, 
and  some  other  texts — See  some  remarks  on  it,  and  the 
grounds  of  it,  in  the  Christian  Observer^  for  Sept.  1 803,  p.  57 1 . 


METHODISTS,  135 

An  edition  of  this  Address,  was  published  at 
Edinburgh,  in  1807,  together  with  a  Series  of  Let- 
ters subjoined  to  it,  addressed  to  Alexander  Knox, 
Esq.  who  had  made  some  remarks  on  the  author's 
Expostulatonj  Address. — See  also  Dr.  Hales's  Me- 
thodism inspected.* 

In  the  year  1739,  Mr.  Wesley  instituted  a  school 
at  Kingsxvood,  about  three  miles  from  Bristol,  for 
the  Colliers'  children.  This  is  still  continued,  and  it 
is  supported  by  the  subscriptions  of  that  society ; 
but  in  1794,  it  was  wholly  set  apart  for  the  educa- 
tion of  the  preachers'  children. 

The  members  of  this  denomination  in  the  United 
States,  where  they  have  superintendents,  elders,  &c. 
'  style  themselves,  The  United  Societies  of  the  Me- 
thodist Episcopal  Church. — They  profess  them- 
selves to  be  *'  a  company  of  men  having  the  form, 
and  seeking  the  power  of  godliness,  united  in  or- 
der to  pray  together,  to  receive  the  word  of  ex- 
hortation, and  to  watch  over  one  another  in  love ; 
that  they  may  help  each  other  to  work  out  their 
salvation."t 

*  An  Answer  to  Mr,  W.'s  Address  was  also  published  by 
.  Mr.  William  West,  an  Itinerant  Preacher,  entitled,  A  Friend- 
ly Address  to  the  Members  of  the  Methodist  Society  in  Scot- 
land, occasioned  by  Mr.  JValker's  Exfiostulatory  Address, 
Sec.  And  Dr.  Hales's  work,  together  with  the  review  of  it 
in  the  Christian  Observer,  was  answered  by  Mr.  Uenson, 
in  his  Intifiector  of  Methodism  Insfiecied,  and  the  Christian 
Observer  Observed,  8vo.  1803. 

t  Mr.  Fuller's  edition  of  Hannah  Adaros's  View,  12m«. 
p.  458. 


136  METHODISTS. 

The  following  extract  from  a  cii'cular  letter  late- 
ly sent  by  Dr.  Coke,  General  Superintendent  of 
all  the  Methodist  missions,  to  the  preachers  in  that 
connexion,  will  be  serving  the  purpose  for  which 
that  letter  was  written,  and  will  no  doubt  afford 
pleasure  to  many  readers  of  every  denomination. 
It  is  dated  London,  28th  April,  1809,  and  in- 
forms them,  "  That  on  Wednesday  last,  his  Ma- 
jesty in  Council  was  graciously  pleased  to  disa- 
vow (or  repeal)  the  dreadful  persecuting  law,  pass- 
ed in  Jamaica,  last  December  twelvemonth.  By 
that  law  about  four  or  five  hundred  thousand  of 
the  human  race  were  debarred  from  all  means  of 
instruction ;  among  whom  were  about  thirteen 
or  fourteen  hundred  of  our  own  society.  This 
fresh  instance  of  the  liberal  and  tolerating  spirit 
of  our  Government  should,  (/*  it  he  possible^  still' 
more  attach  us  to  our  good  King  and  his  Go\  ern- 
ment.  For  about  six  months  in  this  )'ear  and  the 
last,  I  have  been  labouring  .in  this  business  ;  and, 
praised  be  God,  the  event  has  been  most  happy. 
Be  pleased  to  inform  all  your  congregations  of  this 
blessed  interference  of  our  King  and  his  GoveiTi- 
ment,  in  behalf  of  our  society  at  large^^nd  of  the 
poor  Negroes  in  the  island  of  Jamaica.  The  Lords 
of  Council  expect  that  all  our  hearers,  as  well  as  all 
the  members  of  our  society,  shall  be  as  soon  as  pos- 
sible informed  of  this  affair,  that  all  painful  impres- 
sions on  this  subject  may  be  removed  from  tlieir 
minds  :  and  they  deserve  this,  and  much  more  at 
our  hands.'* 

The  Methodists  here,  I  am  told,  (and  elsewhere 
I  can  readily  believe)  have  received  this  piece  of 


METHODISTS.  137 

information  with  much  satisfaction  ;  and  they  seem 
to  feel  a  very  grateful  sense  of  his  Majesty's  con- 
descension and  gi-acious  interference  in  this  instance, 
and  to  express  the  warmest  attachment  to  his  per- 
son and  government. 

In  this  case,  as  it  will  doubtless  be  found  in  every 
other,  religion  and  sound  policy  go  hand  in  hand  ; 
and  while  the  British  Sovereign  and  Council  con- 
tinue to  pursue  the  same  line  of  conduct  towards 
those  who  dissent  from  tlie  established  worship 
and  forms,  they  will  never  want  their  prayers  in 
their  behalf,  nor  yet  their  purses,  nor  even  their  per- 
sonal sei^ices  in  times  of  need  like  the  present.* 

*  It  may  also  be  remarked  here,  that,  to  prevent  the 
enacting  of  any  such  law  as  that  of  the  Jamaica  legislature, 
thus  happily  repealed,  in  the  same  or  other  islands,  his  Ma- 
jesty has  graciously  issued  a  general  instruction  to  the 
West  Indian  Governors,  "  requiring  and  commanding  them, 
that  they  should  not,  on  any  pietence  whatever,  give  their 
assent  to  any  law  passed  concerning  religion,  until  they 
shall  have  first  transmitted  the  draught  of  the  bill  to  his 
Majesty,  and  shall  have  received  his  pleasure  respecting  iti 
unless  they  take  care,  in  the  passing  such  a  law,  that  a 
clause  be  inserted,  suspending  its  execution,  until  tho 
pleasure  of  his  Majesty  shall  have  been  signified  upon  it." 


METHODIST  NEW  CONNEXION  * 


OR 


NEW  ITINERANCY. 


Date  AND  grounds  of  the  Separation. — 
Mr.  Wesley  professed  a  strong  attachment  to  the 
Church  of  England,  and  exhorted  the  societies 
under  his  care  to  attend  her  service,  and  receive 
the  sacrament  of  the  Lord's  Supper  from  the  regu- 
lar clergy.  But  in  the  latter  part  of  his  life,  he 
thought  proper  to  assume  the  Episcopal  office,  so 
as  to  consecrate  some  to  the  office  of  Bishops  and 
ordain  several  priests  for  America  and  Scotland  ;t 

*  The  above  is  the  name  which  stands  on  the  title  page 
of  the  Minutes  (of  conference,  or)  of  Conversations  between 
Preachers  and  Delegates  in  this  Connexion,  held  in  Hanley, 
May  1806.  But  Mr.  Myles  remarks,  that  William  Thorn, 
Stephen  Eversfield,  and  Alexander  Cummin,  who  first  se- 
parated from  their  brethren,  and  joined  Alexander  Kilham, 
made  a  schism  under  the  name  of  the  J^eiv  Itinerancy. 

•f  Such  irregular  proceedings  in  one  who  had  all  along 
professed  a  warm  attachment  to  the   Church  of  Eng- 


METHODIST  NEW  CONNEXION.  139 

but  as  one  or  two  of  these  his  Bishops  have  never 
left  England,  si^ce  their  appointment  to  the  office, 
some  think  that  he  intended  a  regular  ordination 
should  take  place,  when  the  state  of  the  connexion 
might  render  it  necessary.  During  his  life,  some 
of  the  societies  petitioned  to  have  preaching  in  their 
own  chapels  in  church  hours,  and  the  Lord's  Sup- 
per administered  by  the  travelling  preachers.  This 
request,  however,  he  generally  refused,  and,  where 
it  could  be  conveniently  done,  sent  some  of  the 
clergymen  who  officiated  at  the  New  Chapel  Lon- 
don, to  perform  these  solemn  offices. 

The  same  request  was  renewed  soon  after  his 
death  by  many  of  the  societies,  when  they  had  the 
mortification  to  find  that  this  question  was  decided 
by  lot^  and  not  by  the  use  of  reason  and  serious 
discussion;  which,  together  with  some  other  real 
or  imaginary  grounds  of  offence,  soon  brought  on 
a  division  and  separation. 

The  grounds  of  this  separation,  (which  took 
place  in  1797)  the  Methodist  Nexv  Connexion,  de- 
clare to  be  church  government  and  discipline^  and 
not  doctrines,  as  affirmed  by  some  of  their  oppo- 

land,  could  not  but  require  an  apology;  and  this  was  ac- 
cordint^ly  made  in  a  pastoral  letter  transmitted  to  the 
American  Societies,  and  uddressed  '^  to  Dr.  Coke,  Mr. 
Asbury,and  our  brethren  in  North  America."  Dr.  Coke, 
on  the  consecration  of  Mr.  Asbury  to  the  offi  e  of  Bishop, 
is  said  to  have  m  'de  ano'her  apology,  but,  in  the  opinion 
of  Episcopalians,  equally  lame  with  the  former.  See  also 
above,  p.  103,  note,  and  Mr.  Jones's  Life  of  Bfi.  Norne,2d 
edition,  p.  157,  &c. 


140  METHODIST. 

nents.  They  object  to  the  old  Methodists,  for 
having  formed  a  hierarchy  or  priestly  corpora- 
tion ;  and  say,  that  in  so  cooing,  they  have  robbed 
the  people  of  those  privileges,  that,  as  members 
of  a  Christian  church,  they  are  entitled  to  by  rea- 
son and  scripture.  The  Nexv  Connexion  have, 
therefore,  attem]Dted  to  establish  every  part  of  their 
church  government  on  popular  principles,  and 
profess  to  ha^•e  united,  as  much  as  possible,  the 
ministers  and  the  people  in  every  department  of 
it.  This  is  quite  contrary,  say  they,  to  the  original 
government  of  the  Methodists,  which,  in  the 
most  important  cases,  is  confined  only  to  the  mini- 
sters, as  appears  by  considering  their  conference 
or  yearly  meeting ;  for  of  this  meeting,  no  person, 
who  is  not  a  travelling  preacher^  has  ever  been 
suffered  to  enter  as  a  member.  And,  indeed,  this 
is  the  point  to  which  the  preachers  have  always 
stedfastly  adhered  with  the  utmost  firmness  and 
resolution,  and  on  which  the  division  aj;  present 
is  said  entirely  to  rest.*  They  are  also  upbraided 
by  the  members  of  the  Nexv  Connexion,  for  having 
abused  the  power  which  they  have  as^imed.  The  ' 
Nerv  Methodists  have  formally  protested  against 
most  of  these  abuses,  which  are  enumerated  in  va- 
rious publications,  and  particularly  in  the  Pre- 
face to  the  Life  of  the  late  Mr.  Alexander  Kilham, 
^^ho  took  so  active  a  part  in  the  separation,  that 
he  is  considered,  by  many,  as  the  head  and  founder 

*  The  Methodist  Conference,  however,  I  understand,  ob- 
ject to  lay  delegates  "  only  on  account  of  the  imjiosnibility 
of  stationing  the  preachers  properly,  if  liableio  their  in- 
terference." 


NEW  CONNEXION.  141 

of  the  J\'(nv  Connexion;  and  its  members  are  some- 
times called  Kilhamites  from  him.^ 

Though  tliese  are  the  points  on  which  the  divi- 
sion seems  principally  to  have  rested,  yet  there  are 
several  other  things  that  have  contributed  to  it.  It 
is  frequendy  easy  to  foresee,  and  to  calculate  the 
future  changes  in  society,  that  the  lapse  of  time 
will  produce;  and  in  no  instance  is  this  observation 
better  warranted  than  in  this  division,  which  most 
persons  have  long  expected.  The  attachment  of 
the  old  Methodists  to  the  established  church,  which 
originated  in  Mr.  Wesley,  and  was  much  cherish- 
ed by  him  and  many  of  the  preachers,  and  also  the 
dislike  to  the  church,  in  many  others  of  the  preach- 
ers and  of  the  societies,  were  never  failing  subjects 
of  contention.  As  all  parties  are  distinguished  in 
their  contests  by  some  badge  or  discriminating  cir- 
cumstance, so  here  the  receiving  or  not  receiving 
the  Lord's  Supper,  in  the  established  church,  was 
long  considered  as  the  criterion  of  Methodistical 
zeal  or  disaffection.  Thus,  the  rupture  that  had 
been  long  foreseen  by  intelligent  persons,  and  for 
w  hich  the  minds  of  the  Methodists  had  been  unde- 
signedly prepared,  became  inevitable  when  Mr. 
Wesley's  influence  no  longer  interfered. 

»  Mr.  Kilham's  Life  was  written  by  Messrs.  Thoin  and 
Grundel,  two  of  the  preachers  in  this  connexion;  and  ac- 
cording to  Mr.  Myles,  some  letters  received  by  Mr.  K. 
from  different  preachers  in  the  old  Connexion,  prove  that 
he  was  only  the  tool  of  a  party,  who  did  not  support  him 
as  they  ought,  and  that  through  the  whole  affair,  he  was 
«  a  sincere,  though  a  mistaken  and  troublesome  man." 
'  He  died  in  1798. 

VOL.  III.  T 


142  , METHODIST 

Government,  Discipline,  &c. — The  A^exu 
Methodists  profess  to  proceed  upon  liberal,  open, 
and  ingenuous  principles,  in»the  construction  of  their 
plan  of  church  g;o^'ernment ;  and  their  ultimate  de- 
cision in  all  disputed  matters,  is  in  their  popular 
annual  assembly,  chosen,  by  certain  rules,  from 
among  the  preachers  and  societies.     To  them  it 
appears  agreeable,  both  to  reason  and  the  customs 
of  the  primitive  church,  that  the  people  should  have 
a  voice  in  the  temporal  concerns  of  the  societies, 
should  vote  in  the  election  of  church  officers,  and 
should  give  their  suffrages  in  spiritual  concerns. 
This  subject,  when  discussed  in  the  conference 
held  at  Leeds,  in  1797,  produced  a  variety  of  ar- 
guments on  both  sides  of  the  question  ;  and  on  its 
being  given  against  them,  the  dissentients  proposed 
a  plan  for  a  New  Itinerancy,  and  formed  themselves 
into  a  meeting  in  order  to  cany  it  into  immediate 
effect;  Mr.  William  Thom  being  chosen  president, 
and  Mr.  Alexander  Kilham,  secretary.     A  form  of 
church  a:overnment,  suited  to  an  itinerant  ministry, 
drawn  up  at  the  request  of  the  meeting  by  these 
two  brethren,  was  soon  printed,  und^  the  title  of' 
'*•  Outlines  of  a  Constitution  proposea  for  the  Ex- 
amination^ Amendment  and  Acceptance  of  the  Mem- 
bers of  the  Methodist   j\'ew  Itinerancy ^^^   which, 
with  a  few  alterations,  was  accepted  by  the  confer- 
ence of  preachers  and  delegates. 

The  preachers  and  people  are  here  incorporated 
in  all  meetings  for  business,  not  by  temporary 
concession,  but  by  the  essential  principles  of  their 
constitution;  for  the  private  members  choose  the 


NEW   CONNEXION.  143 

class  leaders,  the  leader's  meeting  nominates  the 
stewards,  and  the  society  confirms  or  rejects  the 
nomination.  The  quarterly  meetings  are  composed 
of  the  general  stewards  and  representati\  es  chosen 
by  the  different  societies  of  the  circuits;  and  the 
fourth  quarterly  meeting  of  the  }'ear,  appoints  the 
preacher  and  delegate  of  e^■ery  circuit  that  shall  at- 
tend the  general  conference. 

Further  information  respecting  their  principles 
and  discipline,  may  be  found  in  a  pamphlet,  enti- 
tled, "  General  Rules  of  the  United  Societies  of 
Methodists  in  the  A'ew  Cojtnexion.^^  Their  pro- 
fessions are  at  least  plausible  and  liberal ;  but  as  die 
sect  has  yet  been  of  but  a  few  years  continuance, 
fittle  can  be  said  of  it  at  present ;  and  it  becomes 
matter  of  curious  conjecture  and  speculation,  how 
far  its  leading  members,  should  they  become  firmly 
established  in  power  and  influence,  \\\\\  act  agree- 
ably to  their  present  liberal  professions. 

Numbers,  &c. — In  the  year  1806,  the  new  Me- 
thodists had  18  circuits,  upwards  of  30  preachers, 
and  about  5918  members  in  their  Connexion.  The 
names  of  the  circuits  tlien  ^vere, — Newcastle,  Aln- 
wick, Leeds,  Huddersfield,  Halifax,  Manchester, 
Ashton,  Hanley,  Liverpool,  Chester,  AVigan,  Black- 
bum,  Nottingham,  Leicester,  Hull,  Sheffield,  Lon- 
don and  Lisbum.* 

*  Mr.  Myles's  Chronol.  Hist,  of  the  Methodists.  Mr. 
Evans's  Sketch,  and  Mr.  Fuller's  edit,  of  H.  Afl.ints's  View. 
— See  also  Mr.  Nightingale's  Portraiture  of  Methodism. 


CALVINISTIC  METHODISTS 


or 


MR.  WHITFIELD'S  CONNEXION, 


About  the  year  1741,  or  soon  after  Mr.  Whit- 
field's  second  return  from  America,  which  in  the 
course  of  his  hfe  he  is  said  to  have  visited  seven 
times,  he  entirely  separated  from  Mr.  Wesley  and 
his  friends,  "  because  he  did  not  hold  the  decrees." 
Here  was  the  first  breach  -which  warm  men  per- 
suaded Mr.  Whitfield  to  make,  merely  for  a  differ-  ' 
ence  of  opinion.  Those  indeed  who  held  gene- 
ral redemption,  had  no  desire  to  separate:  but 
those  who  believed  particular  redemption,  being 
determined  to  have  no  fellowship  with  men  that 
"  were  in  such  dangerous  eiTors,''  would  not  hear 
of  any  accommodation.  So  that,  from  the  diffe- 
rence of  the  doctrines  v.hich  each  party  main- 
tained respecting  the  decrees  of  God,  and  free- 
will, the  body  of  Methodists,  already  immense, 
divided  into  two  separate  communions,  the  Cal- 


MR.  Whitfield's  connexion.         145 

vmistic  and  the  Arminian ;  these  holding  general y 
and  those  particular  redemption. 

Mr.  Whitfield,  on  being  excluded  from  the 
pulpits  in  the  establishment,  preached  both  in  cha- 
pels licensed  imder  the  Toleration  Act,  in  places 
^vhich  were  unlicensed,  in  the  open  air,  in  Moor- 
Fields,  on  Kennington  Common,  in  the  pulpits  of 
the  Associate  Presb}'tery  in  Scotland,  in  those  also 
of  the  Scottish  National  Church ;  and  "  if  the  Pope 
himself,"  said  he,  "  would  lend  me  his  pulpit,  I 
would  gladly  proclaim  in  it  the  righteousness  of  the 
Lord  Jesus  Christ."  He  distinctly  professed  him- 
self a  minister  at  large.  "  Itinerating,"  he  used 
to  say,  "  is  my  delight."  As  a  preacher  he  was 
more  popular  than  Mr.  Wesley,  but  not  more  di- 
ligent; every  where  in  Great  Britain,  in  Ireland, 
and  in  America,  and  wherever  he  went,  he  was 
still  attended  with  the  same  success ;  and  indeed  it 
is  impossible  to  read,  without  admiration,  an  ac- 
count of  the  efforts  made  by  both,  to  propagate 
their  tenets  in  the  different  parts  of  the  world. 
Men  more  laborious  than  they  were  will  hardly  be 
found  since  the  days  of  the  Apostles.  "  The}- 
repeatedly  travelled  over  a  space  more  than  the 
circumference  of  the  globe :  where^  er  they  mo^ed, 
they  were  as  a  flame  of  lire,  and  left  a  train  of 
evangelical  light  behind  them.  They  were  in 
preaching  unwearied,  t\vo,  three,  and  sometimes 
four  times  a  day ;  and  this  often  in  places  many 
miles  distant  from  each  other ;  and  notice  having 
been  previously  given  of  their  coming,  thousands 
awaited  and  welcomed  them,  heard  them  with  re- 


146  CALVINISTIC    METHODISTS 

verence,  and  received  them  as  angels  of  God. 
Thus  immense  congregations  were  formed  through 
all  parts  of  the  kingdom,  especially  in  the  great 
manufacturing  towns,  among  the  tin-mines,  and 
the  collieries.''* 

The  lives  of  both  were  acti^'C  and  laborious  in 
tlie  extreme ;  but  a  period  was  much  sooner  put 
to  Mr.  Whitfield's  exertions  than  to  those  of  Mr. 
Wesley,  for  he  died  in  1770,  in  the  fifty-sixth 
year  of  his  age,  at  Newbury  Port.,  near  Boston,  in 
New  England;  so  that  America,  which  had  con- 
stantly engaged  much  of  his  attention,  was  destin- 
ed to  close  his  eyes.  An  account  of  his  life  was 
drawn  up  by  the  late  Dr.  Gillies  of  Glasgow. 

Numbers,  Tenets,  Worship,  Church  Go- 
vernment, &c. — The  followers  of  Mr.  Whit- 
field, Dr.  Haweis  tells  us,  "  are,  in  the  aggregate, 
a  body  nearly  as  numerous''!  as  those  of  Mr.  Wes- 
ley, but  not  so  compact  and  united.  "  Their 
principles  being  Cah  inistic,  recommended  them 
especially  to  the  various  denominations  of  dis- 
senters, and  to  those  of  the  reformecr*religion  in 
Scotland  and  abroad.  A  great  number  of  these 
joined  Mr.  Whitfield,  as  well  as  multitudes,  who 
left  the  established  Church.  These  \vere  formed 
into  congregations  in  di^'ers  places,  who,  though 

*  Dr.  Haweis's  History  of  the  Church  of  Christy  v.  iii.p. 
235. 

+  Im/iartial  History  of  the  Church  of  Christ,  v.  iii.  p.  259. 
But  the  general  opinion,  I  believe,  is,  that  Mr.  Wesley's 
followers  far  exceed  them  in  point  of  nuntbers. 


OF  MR.  Whitfield's  coNNExio>r.      147 

considerinsT  themselves  as  one  body,  have  not  the 
same  union  and  interchange  as  the  followers  of  Mr. 
Wesley.     The  first  and  principal  of  the  churches, 
at  Tottenham- Court,  observes  the  Church  ceremo- 
nials and  liturgy,  the   others  use  in  general  free 
prayer.     Yet  these  consider  themsehes  not  as  dis- 
tinct independent  churches,   but  formed  under  a 
foederal  connexion :  and  some  of  these  have  no  stat- 
ed pastor,  but  are  suppled  by  a  rotation  of  minis- 
ters.    They  have  an  ordination  among  themselves ; 
and  where  there  is  a  stationary  ministry,  they  still 
hold  connexion  with  each  other,  and  come  up  as 
invited  or  called  upon  to  the  greater  congregrations, 
for  a  fixed  space,  according  to  an  appointed  routine. 
All  these  places  of  worship  are  supported,  not  like 
Mr.  Wesley's,  by  a  general  fund ;  but  the  expenses 
of  the  meeting,  and  salaries  of  ministers,  ai"e  pro- 
vided by  the  several  congregations,  and  collected 
and  expended   in  each  by  ste^vards  chosen  out  of 
the  principal  people.     The  great  chapels,  in  Lon- 
don, are  managed  by  trustees,  who  were  first  ap- 
pointed by  Mr.  Whitfield  himself;  and  on  their 
se\  eral  demises,  have  most  faithfully  and  disinte- 
restedly devolved  the  trust  on  others;  men  hitherto 
above  suspicion,  and  themselves  the  most  liberal 
supporters  of  the  cause  entrusted  to  their  care :  and 
thus  so  fiir  from  diminishing  since  Mr.  Wlytfield's 
death,   the  numbers  who  have  joined   them  are 
vastly  increased.     These  are  every  day  trrowing 
more  into  bodies  of  real  dissenters,  and  losing  the 
attachment   to   the    Church,   -which    was   at   first 
sti-ongly  preser^  ed.     Yet  they  continue  very  differ- 
ent from  the  Independents,  \\^hom  they  most  re- 


148  CALVINISTIC   METHODISTS 

semble,  iii  a  variety  of  particulars — respecting  iti- 
nerancy, church  government,  change  of  ministers, 
and  mutual  and  more  op^n  communion.  These 
conrregations  are  very  numerously,  and  very  se- 
riously attended.  No  A\here  is  the  life  of  godli- 
ness more  apparently  preserved.  The  lay  preach- 
ers, however,  are  compai'atively  become  few,  the 
most  having  been  ordained  among  themselves ;  and 
the  body  is  not  governed  by  a  general  conference, 
nor  the  work  supported  by  a  common  stock  :  but 
each  congregation  provides  for  its  o^\ti  expenses. 
Some  chapels  around  London  depend  for  their  sup- 
plies of  preachers,  to  be  furnished  from  the  great 
bodies  in  the  metropolis.  The  richer  congrega- 
tions are  always  ready  to  assist  the  poorer  in  build- 
ing or  enlarging  places  of  worship,  and  in  helping 
a  recent  and  weaker  society,  till  they  become  suf- 
ficiently numerous,  and  able  to  defray  their  own 
expenses."* 

Countries  where  found,  &c. — The  Cal- 
vinistic  Methodists,  though  they  consider  them- 
seh  es  as  a  body,  are  not  incorporated  so  closely  '- 
as  the  followers  of  Mr.  Wesley,  bur  are  chiefly 
under  the  direction  or  influence  of  their  minis- 
ters or  patrons,  and  are  dispersed  over  England, 
Wales,  Ireland,!  and  America.  Mr.  Whitfield  built 
and  established  an  oi-phan  house  in  Georgia,  for 


*  Jmfiartiul  History  of  the  Church  of  Christ)  v.  iii.  pp. 
259— 26 1. 

t  The  only  Methodists,  properly  so  called,  to  be  found 
in  Scotland,  are  of  Mr.  Wesley's  Connexion. 


OF  MR.  Whitfield's  connexion.       149 

which  he  made  large  collections  both  in  this  coun- 
try and  in  America.  This  institution  was  after- 
wards converted  into  a  college  for  the  education  of 
young  men,  designed  chiefly  for  the  ministry ;  but 
it  has  lately  been  burnt  down,  and  the  whole  of  the 
benefice  annexed  to  it  is  now  in  possession  of  tlie 
state.  He  also  built,  at  his  own  expense,  two  ex- 
tensive buildings  in  London  for  public  worship, 
under  the  name  of  Tabernacles ;*  one  in  Totten- 
ham-court-road, and  the  other  in  Moorfields :  and 
both  these  are  perhaps  as  well  attended,  to  this 
day,  as  any  other  houses  of  public  worship  in  Bri- 
tain, or  in  the  world;  the  numbers  that  regularly 
flock  to  them  being  almost  incredible.  This  class 
of  Methodists  have  also,  in  diflerent  parts,  a  consi- 
derable number  of  preachers,  whose  congreg-ations, 
and  the  societies  connected  with  them,  are  very 
extensive. 

♦  Just  after  the  fire  of  London  in  1666,  by  which  eigh- 
ty-nine parish  churches  were  burnt  down,  "  some  tempo- 
rary places  were  erected  with  boards,  where,  as  well  as  in 
their  own  abodes,  the  non-conformists  preached.  They 
were  called  Tabernacles  ;  a  name  which  has  been  since  fa- 
miliar among  those  who  worship  apart  from  the  establish- 
ment."    Messrs.  Bogueand  Bennett's /T/s^orj/, v.  i.  p.  101. 


VOL.  III.  V 


(JALVINISTIC  METHODISTS 

OF 

LADY  HUNTINGDON'S  CONNEXION. 


Mr.  Whitfield  was  chaplain  to  the  h\te 
Countess  DoAvager  of  Huntingdon,  a  lady  of  gi^eat 
piety  and  benevolence,  who  formed  and  warmly 
patronised  a  distinct  connexion,  much  on  his  plan, 
and  according  to  his  principles,  which  subsists  to 
the. present  day.  On  her  Ladyship's  death,  which 
happened  in  1791,  Lady  Anne  Erskine,  sister,  or 
a  near  relation  of  the  celebrated  counsellor  of  that 
name,  now  Lord  Erskine,  took  her  situation,  and 
is  said  to  have  been  equally  attentive  to  the  con- 
cerns of  this  part  of  the  religious  com^giunity. 

Lady  H.  erected  chapels  in  various  parts  of 
the  kingdom,  and  built  a  college  at  Trevecka  in 
Wales,  for  the  purpose  of  educating  pious  young 
men  for  the  ministr}\  Her  own  labours,  we  are 
told,  were  unwearied,  her  liberality  extensive, 
and  her  whole  deportment  humble  and  pious  ;* 

*  For  some  account  of  Lady  H.  see  vol.  iii.   of  Dr. 
Havveis's  History  of  the  Church. 


LADY  Huntingdon's  connexion.      151 

and  in  this  connexion  alone,  including  the  countiy 
congregations,  in  England,  Wales,  and  Ireland,  it 
is  said,  there  ai'e  now  no  less  than  one  hundred  thou- 
sand members. 

She  "  left  all  her  numerous  chapels  in  the  hands 
of  devisees ;  they  pursue  exactly  the  same  method 
of  procedure  as  she  did.  '  A  number  of  ministers 
of  the  established  church,  and  especially  from 
Wales,  where  she  long  resided,  continue  to  supply 
in  rotation  the  larger  chapels  of  her  erection ;  and 
those  who  were  her  students  in  her  college  in 
Wales,  or  have  since  been  educated  at  Cheshunt, 
with  others  approved  and  chosen  for  the  work,  are 
dispersed  through  Great  Britain  and  Ireland.  All 
these  ministers  serve  in  successio7i ;  not  depending 
upon  the  congregations  in  which  they  minister  for 
their  support,  but  on  the  trustees,  under  whose  di- 
rection tliey  move.  Every  congregation  furnishes 
a  stipulated  maintenance  to  the  minister  during  his 
residence  among  them,  and  his  travelling  expenses : 
but  in  no  congregation  do  they  remain  as  stated 
pastors,  but  expect  a  successor,  as  soon  as  the  time 
affixed  for  their  stay  is  completed.  Nor  can  any 
of  tlie  congregations  dismiss  the  person  resident,  or 
procure  a  change,  but  by  application  to  the  trus- 
tees, such  being  the  conditions  on  which  they  en- 
gage to  supply  them  with  a  succession  of  ministers. 
If  any  minister  is  peculiarly  useful,  and  request  is 
made  that  his  stay  may  be  prolonged,  it  is  usually 
complied  with ;  nay,  sometimes  at  the  desii-e  of  the 
people  he  is  allowed  to  settle  among  them,  liable 


152  CALVINISTIC   METHODISTS 

however  to  a  call  of  two  or  three  months  annually, 
to  be  employed  in  the  work  at  large.  And  if  any 
minister  is  not  acceptable,  ©r  his  ministry  benefi- 
cial, his  stay  is  shortened,  and  he  is  removed  to 
another  station.  Two  rules  are  established  and 
knovvn:  (1.)  That  if  any  person  leaves  the  con- 
nexion, to  which  he  has  no  tie,  but  choice,  he  is 
admitted  into  it  no  more ;  though  the  trustees  as 
cordially  rejoice  in  his  usefulness  in  another  deno- 
mination of  Christians,  as  in  their  own.  (2.)  It  is 
also  constantly  enforced,  that  if  any  man  departs 
from  the  Calvinistic  articles  of  the  Church  of  Eng- 
land, or  incurs  reproach  by  any  accusation  of  im- 
morality, he  is  summoned  to  exculpate  himself  be- 
fore the  trustees,  and  heard  with  all  candour;  but  if 
the  fact  be  established,  he  is  dismissed,  without  any 
possibility  of  being  ever  again  admitted  to  minister 
in  any  of  their  congregations.  The  bent  of  these 
congregations  is  strongly  to  the  established  church. 
Her  liturgy  is  used  in  public  worship  in  all  the  prin- 
cipal chapels.  Ministers  of  the  establishment,  such 
is  tlie  lenity  of  the  times,  serve  without  interrup- 
tion. Indeed,  all  persecution  for  rel^ious  differ-  ' 
ences  is  become  so  opposite  to  the  spirit  of  the  na- 
tion, that  these  things  usually  pass  witliout  censure. 
Probably  the  bishops  themselves  wish  not  to  alien- 
ate large  bodies  of  the  most  active  and  exemplary 
Christians  farther  from  the  Church,  by  useless 
irritation."* 


*  See  Dr.  Haweji's  Hint,  of  the  Church  of  Christy  vol.  iii. 
p.  261—263. 


OF  LADY  Huntingdon's  connexion.  153 

The  property  left  by  Lady  Huntingdon  for  car- 
rying on  the  work  in  which  she  had  so  A\armly 
engaged,  was  seized  at  her  death  by  the  Ameri- 
cans of  Georgia  and  CaroHna,  where  it  lay ;  and 
her  assets  in  England,  her  chapels  excepted,  were 
not  found  sufficient  for  her  engagements ;  "  yet, 
however  unable  to  recover  her  estates,  all  claims 
have  been  discharged ;  and  the  chapels,  according 
to  her  will,  maintained  with  less  incumbrances 
than  at  her  decease.'' 

"  The  seminary  in  Wales  ceased  at  her  Lady- 
ship's death,  the  lease  being  just  expired,  and  no 
endowment  left,  her  income  dying  with  her  :  but 
a  new  college  on  a  plan  more  promising  for  lite- 
rature, has  been  established  at  Cheshunt,  in  Hert- 
fordshire, near  London;  and  under  the  superin- 
tending care  of  trustees  appointed  for  that  pur- 
pose." The  students  are  not  received  into  this 
college  too  young,  nor  much  advanced  in  life ; 
usually  between  the  age  of  twenty  and  thirty ;  and 
the  term  allotted  for  their  studies  is  three  or  four 
years.  Their  education  and  maintenance  is  en- 
tii'ely  free ;  "  and  at  the  expiration  of  the  term  of 
their  studies,  when  they  have  been  examined,  and 
judged  fit  to  proceed  to  die  ministry,  tliey  are  un- 
der no  restrictions,  but  may  apply  for  admission 
into  the  established  church,  or  any  other  denomi- 
nation of  Christians.  If  Christ  be  but  preached,  the 
end  of  our  seminary  is  answered."* 

*  See  Dr.  Haweis's  History  of  the   Church,  volume  iii. 
page   256—7.      This    author's  acknowledged  connexion 


154  methodists. 

Miscellaneous  Remarks  on  the  four 
Classes  of  Methodists. — This,  among  those 
that  bear  the  general  name^f  Methodists,  there  are 
four  distinct  bodies,  each  of  which  has  a  disciphne 
and  regulations  peculiar  to  themselves;  avjd  thus 
have  we  beheld  the  Methodists  become,  from  small 
beginnings,  one  of  the  largest  sects  that  are  now  to 
be  found  in  the  Christian  world.  They  continued, 
for  some  time,  in  the  bosom  of  the  church  in  which 
they  originated ;  and  if  some  of  their  doctrines  first 
gave  offence  to  the  established  clerg}-,  the  appoint- 
ment of  lay-preachers  was  reckoned  much  worse  ;* 
and  their  being  appointed  witliout  any  form  of  or- 
dination whatever,  which  almost  all  of  them  were,t 
subjected  them  to  contempt  and  reproach,  which 
their  want  of  learning,  and  very  often  of  natural 
abilities,  did  not  contribute  to  remove.     Butwhat- 

with  .the  above  seminary  at  Cheshunt,  must,  doubtless, 
authenticate  what  I  have  now  laid  before  the  reader, 
on  the  subject  of  this  article  ;  and  sanction  the  use  which 
I  have  here  made  of  his  Church  History.  On  this  his 
connexion,  I  presume  not  to  make  any  remarks,  much 
less  do  I  take  upon  me  to  decide  for  those  who  seem  to 
doubt  whether  the  Doctor  is  more  a  churchnlan  or  a  dis- 
senter. 

*  The  respectable  author  of  Zeal  without  Innovation, 
speaking  of  l;<y- preaching^,  describes  it  as  "  a  thing  unex- 
ampled in  every  state  of  Europe,  except  ours  ;  and  in  every 
age,  here  as  well  as  elsewhere,  till  the  usurpation  of 
Cromwell,  when,  among  other  foul  births,  this  monster 
was  produced." 

t  The  Wesieians,  if  not  the  other  branches  of  Metho- 
dists, do  not  now  use  ordinition  by  imposition  of  hands, 
even  when  their  itinerant  preachers  are  set  apart  for  their 
office. 


METHODISTS.  155 

ever  we  may  think  of  this,  and  their  other  pecuU 
liarities,  if  they  possess  not  much  knowledge, 
which  however  is  by  no  mean  universally  the  case, 
it  is  at  least  certain  that  they  are  not  deficient  in 
zeal ;  and  without  any  desire  to  imitate  them  in 
their  iiTegularities,  we  may  yet  commend  their  en- 
deavours for  the  general  good,  and  ought  to  look 
upon  it  as  our  duty,  and  even  an  honour,  to  copy 
some  parts  of  their  conduct.  By  simplicity  of  lan- 
guage, fervour  of  address,  patience  in  opposition, 
unweariness  in  labour,  piety  of  conduct,  and  de- 
pendence on  Almighty  God,  they  certainly  have 
been  the  means  of  doing  as  much  or  more  good, 
among  the  lower  orders,  than  any  other  denomina- 
tion of  Christians  whatever;  while,  at  the  same 
time,  they  have  not  cost  government  a  single  shil- 
ling, but  have  been  treated  with  insult  and  con- 
tempt.— They  are  charged  by  Chm'chmen,  and 
perhaps  very  justly,  with  a  needless  and  unwarrant- 
able schism ;  and  even  by  the  regular  Protestant 
Dissenters,  they  are  considered  as  too  regardless  of 
the  order  and  discipline  of  the  New  Testament; 
while  both  these,  in  return,  are  reckoned  by  them 
to  have  left  their  first  love,  and  to  be  too  much  sunk 
into  formality  and  inactivity.  There  are,  however, 
many,  both  Churchmen  and  Dissenters,  who  have 
thought  it  no  discredit  to  follow  the  Methodists,  in 
as  far  as  they  conceive  that  they  have  followed 
Christ,  having  entered  into  their  spirit  with  respect 
to  a  zealous,  earnest,  and  affectionate  manner  of 
preaching,  and  having  been,  in  general,  of  late 
years,  more  on  the  alert,  or  more  alive  to  their  duty 


156  METHODISTS. 

as  ministers  of  Christ.  "  And  if  many  of  the  Me-. 
thodists,  on  the  other  hand,  have  abated  of  their 
eccentricity,  and  learned  of  Dissenters  to  respect 
sobrity,  and  the  order  of  (jod's  house,  there  is  no 
cause  for  regret.  By  their  constant  intercom-se, 
they  have  no  doubt  had,  and  will  continue  to  have, 
a  very  considerable  influence  on  each  other.  If 
both  lay  aside  envies,  and  emulate  each  other's  ex- 
cellencies, they  may  be  very  useful  one  to  another; 
and  probably,  in  a  few  years,  will  become  one  body 
of  people.''* 

But  as  they  were  not  all  Israel  who  were  o/" Israel, 
so  they  are  not  all  Methodists  who  have  been  called 
by  that  name.  There  are  many  congregations  in 
London,  and  elsewhere,  who,  although  they  are  call- 
ed Methodists,  yet  are  neither  in  Mr.  Wesley's,  Mr. 
Whitfield's,  Lady  Huntmgdon's,  nor  the  New  Con- 
nexion. Some  of  these  are  supplied  by  a  variety 
of  ministers;  and  others,  bordering  more  upon 
the  congregational  plan,   have   u   resident    niiuis- 

f 

*  Mr,  Fuller's  edition  of  Hannah  Adams's  View  of  Reli- 
ligionsy  12 mo.  p.  210. 

The  Protestant  Dissenters,  so  called,  and  the  Calvinistic 
Methodists  may  unite,  it  is  likely,  sooner  or  later ;  and  as 
there  is,  at  this  day,  but  little  or  no  probability  of  either  of 
those  bodies  returning  into  the  bosom  of  the  church  whence 
they  came  out,  which  would  be  a  still  mote  happy  and  de- 
sirable union,  may  the  period  of  their  union  with  each 
other  speedily  arrive.  But,  alas  !  the  present  day  is  not  a 
season  noted  lor  Christian  unanimity,  but  rather  for  endless 
schisms  and  interminable  divisions, 


METHODISTS.  157 

rer.^  And  while  the  name  of  Methodist  (which, 
like  the  term  Pietist,  is  often  appUed  to  rehgious 
persons  who  have  no  connexion  with  any  of  the 
above  parties)  has  been  disgraced  by  several  An- 
tiuomians,  &c.  as  "William  Cudworth  and  James 
Rally,  after  they  separated  from  the  society,  it 
has  been  highly  honoured  by  having  been  long 
applied  to  many  clergymen  of  the  Church  of  Eng- 
land, whose  Methodism  chiefly  consists  in  their 
being  more  zealous  and  diligent  in  the  duties  of 
their  profession,  and  their  living  in  a  state  of  great- 
er piety  and  separation  from  the  world,  than  the 
generality  of  their  brethren.  "  The  number  of 
these,"  says  Dr.  Haweis,  "  is  of  late  amazingly 
increased,  where  before  scarcely  a  man  of  this 
stamp  could  be  found.     Some  hundreds,''  adds 

*  An  Union  Plan  is  said  to  have  been  lalely  formed 
among  some  congregations  of  this  non-descripi  order,  or 
among  those  chiefly  of  the  Calvinistic  Methodists ;  such 
as  the  Tabernacle,  Tottenham-court  Chapel,  Rev.  Row- 
land Hill's,  and  some  of  the  Countess  of  Huntingdon's 
Connexion.  It  is  not,  however,  intended  to  interfere  with 
each  other's  management,  where  the  business  of  the 
Union  is  not  concerned. — These  differ  from  each  other; 
a  few  using  the  Church  prayers,  the  rest  conducting  pub- 
lic worship  aften  the  manner  of  the  Dissenters  in  general ; 
and,  according  to  some,  it  is  because  they  cannot  be  in- 
duced to  adhere,  and  combine,  and  labour,  that  they  are 
not  so  prosperous  as  the  followers  of  Mr.  Wesley,  from 
whose  systematic  adjustment  they  are  far  removed. 
VOL.  iir.  X 


158  METHODISTS. 

he,  "  lis  rectors  or  curates  in  the  established 
church,  inculcate  tlie  doctrines  which  are  branded 
with  Methodism ;  and  evei^j/^  where,  throughout  the 
kingdom,  one  or  more,  and  sometimes  several, 
are  to  be  found  within  the  compass  of  a  few  miles, 
who  approve  themselves  faithful  labourers  in  the 
Lord's  vineyard.  They  naturally  associate  among 
themselves,  and  separate  from  -the  corruption 
which  is  in  the  World.  Every  where  they  carry 
the  stamp  of  peculiarity,  and  are  marked  by  their 
brethren.  Though  carefully  conforming  to  esta- 
blished rules,  and  strictly  regular,  they  are  every 
where  objects  of  reproach,  because  their  conduct 
cannot  but  reflect  on  those  who  choose  not  to  follow 
such  examples.  They  pay  conscientious  attention 
to  the  souls  of  their  parishioners  ;  converse  with 
them  on  spiritual  subjects,  wherever  they  visit; 
encourage  prayer  and  praise  in  the  several  families 
under  their  care;  often  meet  them  for  these 
purposes :  and  engage  them  to  meet  and  edify  one 
another.  Their  exemplary  conversation  procures 
them  reverence  from  the  poor  of  the  flock,  as  their 
faithful  rebukes  often  bring  upon  them  the  displea- 
sure of  the  worldling,  the  dissipated,  and  the  care- 
less. They  join  in  none  of  the  fashionable  amuse- 
ments of  the  age,  frequent  not  the  theatres,  or 
scenes  of  dissipation,  court  no  favour  of  the  great, 
or  human  respects;  their  time  and  services  are 
better  employed  in  the  more  important  labours  of 


METHODISTS.  159 

the  ministry,  preaching  the  word  in  season,  out 
of  season,  and  counting  their  work  their  best 
wages.'** 

These  men,  on  account  chiefly  of  their  resem- 
bhng  many  of  the  Methodists  in  piety  and  zeal, 
have  been  confounded  with  them,  and  even  call- 
ed by  their  name.  Yet-  these  are  the  Church- 
men who  combat  the  Methodists  most  effectu- 
ally, not  indeed  by  abusive  language,  but  by 
gradually  and  quietly  superseding  their  labours. 
And  would  the  great  body  of  their  brethren  de- 
scend into  the  field,  equipped  in  the  same  ar- 
mour ;  by  adding  religious  zeal  to  their  love  of 
ecclesiastical  decorum,  piety  to  their  learning, 
and  a  practical  acquaintance  with  the  influence 
of  the  leading  truths  of  the  Gospel  upon  the  heart, 
to  the  cold  orthodoxy  and  scanty  morality  with 
which  too  many,  it  is  feared,  rest  satisfied ;  sooner 
or  later  the  consequence  would  be  a  happy  triumph 

*  Imfiartial  Hist,  of  the  Ch.  of  Christy  v.  iii.  p.  265 — 6. 
If  this  be  Methodism,  as  applied  to  certain  clergy  of  the 
United  Churchy  and  I  believe  that,  upon  strict  enquiry,  in 
this  much  of  its  essence  will  be  found  to -consist,  I  heartily 
pray  with  Moses  (Numbers  xi.  29),  Would  God  that  I, 
and  all  the  Lord's  ministers,  both  in  and  out  of  the  Church, 
were  such  prophets  or  Methodists,  and  that  the  Lord  would 
pour  this  spirit  upon  us !  or,  in  Dr.  H.'s  own  words,  "  May 
ihey  grow  into  an  host,  like  the  host  of  God  i" 

It  may  perhaps  be  viewed  as  an  axiom,  that,  were  there 
more  zeal  with  knowledge  and  ivi'.hout  innovation  in  the 
Church,  there  would  be  less  zeal  without  knowledge,  and 
•with  innovation  out  of  it. 


160  METHODISTS. 

over  their  opponents — the  certain  decrease,  not 
only  of  Methodism  and  Methodists^  but  also  of  Sec- 
tarism  and  Sectarists,  of  gvery  description.* 

*  See  Mr.  Ingram's  Causes  of  the  Increase  of  Methodism 
and  Dissention,  and  of  the  Pojndaritij  of  what  is  called  Evan- 
gelical Preaching,  &c.  p.  39  ct  passim. 


THE 


OLD  DISSENTERS,  IN  SCOTLAND,* 


UNDER  THE 


INSPECTION 


or 


THE  REFORMED  PRESBYTERY 


Names. — The  old  Presbyterian  Dissenters  of 
Scotland  have  assumed,  and  received  this  appel- 
lation, on  account  of  the  part  which  their  fore- 
fathers acted  at  the  Revolution  1688-9,t  in  openly 
and  candidly  dissenting  from  the  public  deeds 
of  those  who  acted  as  the  nation's  representatives, 
in  both  church  and  state ;  and  because  they  are 

*  10°"  The  following  account  of  the  Old  Dissenters^  or 
Cameronians,  as  they  are  usually  called  by  others,  was 
drawn  up,  and  sent  the  author,  by  some  respectable  mini- 
sters of  their  Presbytery. 

t  90°"  A  memorial  of  their  activity  and  zeal  at  the 
Revolution,  still  exists  in  the  26th  regiment  of  foot,  which 
was  first  raised  from  their  body,  and  still  bears  the  name 
of  Cameronians 


162  THE  OLD   DISSENTEHS. 

of  longer  standing,  as  a  distinct  body,  than  anj'^ 
other  denomination  of  Presbyterians  who  have 
separated  from  the  estabHshed  church.  Various 
nicknames  have  frequently  been  given  them  by 
others: — they  have  been  called  JFhigs,  a  term 
which,  it  is  well  known,  hath  often  been  applied 
to  the  zealous  friends  of  civil  or  religious  liberty : 
' — Cameronians^  from  the  Rev.  Richard  Cameron, 
who  fell  at  Airsmoss,  in  Kyle,  on  the  20th  of  July 
1680,  by  the  sword  of  his  bloody  persecutors, 
while  he,  and  a  number  of  his  followers,  being 
suddenly  and  furiously  attacked,  were  nobly  de- 
fending their  lives  and  religious  liberties : — Moun- 
tain-men^ on  account  of  their  adhering  to  the  same 
cause  with  those  who  faithfully  preached  the  gos- 
pel on  the  mountains  and  moors  of  Scotland  during 
the  persecution,  and  because  that  they  themselves, 
in  want  of  better  conveniency,  have  often  been 
obliged,  even  since  the  Revolution,  to  administer 
ordinances  in  the  open  fields,  though  this  is  not 
so  much  the  case  now,  as  it  was  formerly : — 
M'-Millans,  from  the  name  of  the  first  minister 
who  espoused  their  cause  after  the  Revolution, - 
and  whose  immediate  descendants,  of  the  second 
and  third  generation,  are  yet  ministering  among 
them. 

Were  the  intention  of  the  imposer  good,  all  these 
nicknames  might  be  considered  as  very  harmless. 
There  is,  however,  one  very  forbidding  epithet, 
viz.  Anti-government-people,  which  some  have 
bestowed  upon  them,  but  which  they  justly  re- 
ject with  indignation;  inasmuch  as  they  finnly 


THE  OLD  DISSENTERS,  163 

believe,  and  have  repeatedly  shewn  from  the  press, 
that  it  is  totally  inapplicable  to  them.  Unless, 
indeed,  it  be  either  from  gross  ignorance  of  their 
avowed  principles,  or  from  pure  maHce,  wishing 
to  make  them  as  obnoxious  before  the  world  as 
possible,  it  is  difficult  to  conceive  how  this  term 
could  ever  be  applied  to  the  Old  Dissenters. 

Rise,  Progress,  &c. — Concerning  the  rise  and 
progress  of  the  Old  Dissenters,  it  is  obvious  to  ob- 
serve, that  as  they  hold  no  new  opinions,  with  re- 
spect to  either  civil  or  religious  matters,  but  only 
contend  for  the  very  same  tilings  which  were  gene- 
rally received  by  all  ranks  of  men  in  the  purest 
time  of  our  Reformation,  between  1638  and 
1649,  and  vvhich  was  solemnly  ratified,  by  the 
fundamental  laws  of  both  church  and  state,  in  the 
kingdom  of  Scotland ;  therefore  they  cannot  just- 
ly be  considered  as  sectarists,  or  as  a  new  upstart 
society. 

Immediately  after  the  said  Reformation  had  ar- 
rived at  its  zenith,  public  resolutions  were  formed, 
for  receiving  into  places  of  power  and  trust,  es- 
pecially in  the  army,  even  such  as  were  unfriendly 
to  the  covenanted  cause.  Under  the  baneful  in- 
fluence of  these  resolutions,  both  during  the 
usurpation  of  Oliver  Cromwell,  from  1651  till 
1660,  and  during  the  succeeding  28  years  of 
bloody  persecution,  from  the  restoration  of 
Charles  II.  in  1660,  till  the  revolution  1688,  there 
was  a  gradual  and  most  alarming  defection  from 
'  the  Reformation   attainments.      In  this  trespass, 


164  THE   OLD   DISSENTERS. 

all   ranks,   in  general,  through   the  nation,  ^\ere 
deeply   involved.      Nevertheless,    even    in   these 
days  of  trouble,   rebuke,    and   blasphemy,    there 
were  some  faithful   witnesses  for  Chi'ist  and  his 
cause.      These  were  valiant  for  the  truth  upon 
the  eai'th  : — they  stood  and  asked  for  the  good 
old  way  : — they  remembered  how  they  had  re- 
ceived and  heard  : — they  resisted  the  prevailing 
defections,   even  unto  blood,   striving  against  sin. 
The  last  ordained  minister,  who  openly  espoused 
their  cause,  and  went  out  and  in  before  them,  pre- 
vious to  the  Revolution,  was  the  Rev.  James  Re»- 
wick,  who  suffered  at  the  Grass-market  of  Edin- 
burgh,   Feb.    17,   1688.      After   his   death,   Mr. 
Alexander  Shields,  a  preacher,   who  had  laboured 
a  considerable  time  along  with  Mr.   Renwick,  in 
supporting    the    same   testimony,    continued    to 
preach  among  the  people  who  had  lately  lost  their 
young  champion,    and   beloved   pastor.       While 
matters    were   in   this    situation,    a   Mr.    Thomas 
Linning,   who   had   been   formerly  sent   over   to 
Holland,  for  finishing  his  education,  and  receiv- 
ing  ordination,   came    home   to   Scotland.      He, 
together  with   a  Mr.  William  Boyd,  \\t\o  had  also 
lately  come  from  Holland,  joined  Mr.   Shields ; 
and  the  three  together  administered  gospel  ordi- 
nances, for  a  few  months  longer,  among  the  poor 
afflicted  people  above-mentioned.      But  when  the 
General  Assembly  met  at  Edinburgh,  in   1689, 
these  three  ministers,  deserting  their  former  flock, 
and  relinquishing,  in  some  respects  at  least,   their 
former  principles,   gave  in  tlieir  accession  to  the 
judicatories  of  the  Revolution  church.     Thus,  the 


THE  OLD  DISSENTERS.  165 

people  who  wished  closely  to  adhere  to  tlie  re- 
formation-attainments, were  left  as  sheep  without 
a  shepherd. 

Having,  long  before  this  time,  forn^d  them- 
selves into  praying  societies,  they  still  continued 
these,  and  had^  at  particular  times,  a  general  cor- 
respondence of  all  the  societies  together,  in  order 
to  ascertain  the  state  of  matters  through  the  body 
at  large,  and  to  cultivate  a  closer  acquaintance  with 
one  another.     In  this  trying,  and  rather  singular 
situation,  without  any  change  of  sentiment,  they 
stedfastly   adhered  to   the  xeij   same   principles, 
which  were  openly  espoused,  and  solemnly  ratified 
by  the  covenanted  Church  of  Scotland,  in  the  times 
of  her  purest  reformation,  as  can  be  cleai'ly  and  fully 
proved  from  their  written  deeds  and  declarations. 

Thus  they  remained  for  about  the  space  of  six- 
teen years,  till,  in  1706,  the  Rev.  John  M'Millan, 
formerly  minister  of  Balmaghie,  in  Galloway,  but 
who,  previous  to  this,  had  given  his  declinature 
from  the  judicatories  of  the  Revolution  Church,  ac- 
ceded to  them,  and  espoused  their  cause.     Hav- 
ino-  received  an  unanimous  call  to  be  their  minis- 
ter, he  took  the  pastoral  charge  of  them,  and  la- 
boured amongst  them  for  many  years  after,  with 
much  acceptance,  as  hundreds  of  respectable  cha- 
racters have  attested,  both  before  and  since  his 
death.     After  having  laboured  long  by  himself,  he 
and  his  people  at  last  received  the  accession  of  the 
Rev.  Thomas  Nairn,  who  had  been  in  connexion 
'  with  the  secession  church,  but  had  dissented  from 


VOfc.   III.  Y 


166  THE   OLD   DISSENTERS. 

* 

them,  for  reasons  \\hich  were  published  to  the 
world.  Mr.  M'Millan  and  he,  with  some  ruling 
elders,  who  had  been  r^ularly  ordained  before, 
and  held  the  same  principles,  constituted  a  presby- 
tery, in  the  name  of  Christ,  the  alone  head  of  his 
church,  on  the  first  of  August  1743,  under  the 
title  of  the  Reformed  Preshijtery,  This  title  it 
still  bears ;  not  that  they  consider  themselves  as 
any  better  than  other  men,  or  as  having,  in  their 
own  persons,  amved  at  any  higher  degrees  of  per- 
fection ;  such  thoughts  they  never  entertained :  but 
purely  for  this  reason,  that  it  is  at  least  their  honest 
intention,  faithfully  to  adhere  to  the  whole  of  oui' 
Reformation-attainments,  in  both  church  and  state, 
Avithout  knowingly  dropping  any  part  of  them.  On 
this  account,  it  is  presumed,  they  may  justly  enough 
be  called  the  Reformed.,  or  Reformation-presbytery ; 
while,  in  another  point  of  view,  they  might,  with 
equal  propriety,  be  denominated  the  Dissenting 
Presbytery. 

One  Mr.  Alexander  Mai'shall,  having  studied 
divinity  for  a  competent  number  of  years,  and' 
having  passed  the  ordinary  pieces  of  trial  before 
the  Reformed  Presbytery,  with  approbation,  was 
by  them  licensed  to  preach  the  gospel,  in  April 
1744.  He  soon  after  received  a  call,  was  regu- 
larly ordained,  and  took  his  seat  with  the  other 
two,  as  a  co-presbyter.  After  this,  the  Reformed 
Presbytery,  from  time  to  time,  received  small  ac- 
cessions to  the  number  of  both  their  ministers 
and  people.  Having  obtained  help  of  God,  they 
continue  to  this  day,  witnessing  none  odier  things 


THE  OLD   DISSENTERS.  167 

than  what  many  thousands,   in  the  once  famous 
Church  of  Scotland,  have  witnessed  before  them. 

Distinguishing  tenets. — As  to  the  distin- 
guishing tenets  of  the  Old  Dissenters,  they  wish 
not  to  hold  any  sentiments,  of  w^hich  they  need  to 
be  ashamed.  So  far  are  they  from  being  un- 
friendly, as  some  have  supposed,  to  civil  govern- 
ment amongst  men,  that  they  have  uniformly 
imd  strenuously  contended,  tliat  it  is  a  precious 
ordinance,  instituted  bv  the  sT-eat  Creator  of  hea- 
ven  and  earth,  and  made  known  in  tlie  revelations 
of  his  will,  for  his  own  glory,  the  external  protec- 
tion of  his  church,  \\  here  the  true  religion  is 
known  and  professed,  and  the  good  of  mankind 
at  large.  Nor  do  they  object  even  to  the  parti- 
cular kind  of  it,  adopted  in  our  own  country-,  viz. 
a  mixed  monarchy.  The  great  meters,  on  which 
their  scruples  turn,  are  the  terms,  or  fundamental 
conditions,  on  which  persons  ai'e  admitted  into 
places  of  power  and  trust  in  the  nation.  Could 
they,  in  judgment  and  conscience,  approve  of 
these ;  did  they  find  them  agreeable  to  the 
plainly  revealed  will  of  God,  which  they  consider 
as  the  standard  of  human  conduct,  in  civil,  as 
well  as  in  religious  society ;  and  could  they  once 
be  persuaded  in  their  own  minds,  that  they  are 
consistent  with  the  fundamental  laws  of  the  king- 
dom, in  the  purest  time  of  that  Reformation,  to 
which  they  wish  still  to  adhere  ; — instead  of  differ- 
ing from  the  other  inhabitants  of  Britain,  about 
the   acknowledgment  of  the   civil   powers,    they 


168  THE   OLD    DISSEN  lEllS. 

would  find  a  pleasure  in  concurring  with  tliem. 
But  plainly  perceiving  that  the  present  terms  of 
advancement  to  power  are  of  a  different  descrip- 
tion, and  especially,  seeing  that  an  unwarranted 
supremacy  over  the  church  of  Christ  is  made  an 
essential  part  of  the  constitution,  and  the  support 
of  it,  in  their  respective  stations,  the  positively 
fixed  and  indispensable  conditions  upon  which 
persons  are  admitted  to  fill  the  several  places  of 
power;  the  Old  Dissenters  cannot,  in  judgment, 
approve,  but  find  themselves  under  the  disagree- 
able necessity  of  openly  entering  their  protest 
against  national  backsliding,  either  in  church  or 
state.  Doing  so,  they  consider  themselves  as  pro- 
ceeding on  the  great  and  generally  admitted  prin- 
ciple, that  human  society  is  formed  by  mutual  con- 
sent, and  not  by  compulsion.  If  so,  the  Old  Dissen- 
ters cannot,  consistently,  be  refused  the  privilega 
of  openly  avowing  their  satisfaction  with  the 
fundamental  laws  of  that  great  national  society, 
to  which,  in  the  person  of  their  worthy  ancestors, 
they  heartily  gave  their  consent,  and  to  which 
they  still  consent,  in  their  own  persons ;  neither 
can  they  be  justly  blamed,  after  using  the  best 
means  of  information  in  their  power,  for  follow- 
ing the  dictates  of  their  own  mind,  in  dissenting 
from  the  deeds  of  those,  who,  at  the  Revolution, 
receded  from  the  former  laudable  attainments,  and 
re-prganised  the  society,  on  principles  entirely  dif- 
ferent. 

Meanwhile,  let  it  be  observed,  that  after  pub- 


THE   OLD  DISSENTERS.  169 

licly  entering  their  dissent  from  the  Revolution  set- 
tlement of  church  and  state,  and  candidly  assign- 
ing their  reasons,  it  ever  hath  been,  and  they  trust, 
ever  shall  be,  their  study  to  live  peaceably  and 
inoffensively,  without  giving  disturbance  either  oj 
small  or  great.  Nor  do  they  wish  this  to  be  ad- 
mitted on  their  bare  assertion.  Let  stubborn  facts 
bear  witness.  Let  their  conduct  undergo  the 
strictest  investigation,  for  a  hundred  years  back; 
and  it  will  be  found,  that  in  no  rebellions,  sedi- 
tions, or  public  disturbances  of  any  kind,  have  they 
ever  had  a  share,  or  taken  any  active  part.  From 
all  such  things,  they  have  endeavoured  to  keep 
themselves  clear.  Thev  never  entertained  the 
idea  of  propagating  their  principles  by  violence; 
nor  had  they  ever  the  remotest  thought  of  injuring 
either  the  person  or  property  of  any  man,  high  or 
low,  rich  or  poor,  however  much  he  may  differ 
from  them  in  sentiment,  with  respect  to  either  civil 
or  religious  matters.  On  the  contrar)%  they  sin- 
cerely wish,  by  every  consistent  mean  in  their 
power,  to  promote  the  peace  and  happiness  of  hu- 
man society,  wherever  Providence  orders  their  lot. 

The  Old  Dissenters  are  strenuous  advocates  for 
the  binding  obligation  of  the  national  covenant 
of  Scotland,  and  of  the  solemn  league  and  cove- 
nant of  the  three  kingdoms,  Scotland,  England, 
and  Ireland.  Fully  convinced  that  the  holy  Scrip- 
tures warrant  public  vowing,  or  covenanting,  unto 
the  Lord;  and,  consequently,  that  either  the  church, 
as  such,  a  nation  at  large,  or  any  other  organised 


170  THE   OLD   DISSENTERS. 

body  of  professing  Christians,  may,  as  well  as  the 
individual,  bind  their  own  souls  by  solemn  cove- 
nant, to  serve  God,  and  keep  his  commandments; 
they  justly  conclude,  that  such  deeds,  when  both 
matter  and  manner,  as  in  the  above  transactions 
was  the  case,  are  regulated  by  the  revealed  will  of 
God,  must  be  of  perpetual  obligation ;  inasmuch  as 
the  society,  taking  burden  upon  them,  for  them- 
seves  and  their  posterity,  is  a  permanent  society, 
which  never  dies ;  though  the  individuals  compos- 
ing it,  at  any  given  time,  soon  may. 

Church  Government,  Doctrine,  Wor- 
ship, &c. — If  it  should  be  enquired,  what  is  the 
mode  of  church  government,  the  doctrine,  the  wor- 
ship, and  ihe  discipline,  of  which  the  Old  Dissen- 
ters approve,  and  to  which  they  adhere  ?  it  may  be 
answered.  They  are  strict  presbyterians ;  taking  the 
Holy  Scriptures  for  their  infallible  standai'd;  and, 
in  subordination  to  these,  adopting  the  form  of 
Presbyterian  church  government,  agreed  upon  by 
tlie  Westminster  Assembly. 

The  form  of  sound  words  v/hich  Christ  himself 
hath  exhibited  in  the  sacred  oracles,  they  always 
consider  as  the  rule  of  their  doctrine.  As  a  sub- 
ordinate standard  agreeable  to  this,  they  adopt  the 
Westminster  Confession  of  Faith,  with  the  Cate- 
chisms, Larger  and  Shorter;  which  they  consider 
as  a  well- digested  summary  of  what  should  be 
taught  in  the  church.  These  docti'ines  are  generally 
distinguished  by  the  names,  Evangelical,  or  Cal- 


THE   OLD   DISSENTERS.  171 

vinistic.  But  the  Old  Dissenters  wish  to  regard 
things  rather  than  names.  Public  prayers,  witli 
the  heart,  and  with  the  understanding  also,  and  in 
a  knoA\Ti  tongue,  but  not  in  written,  or  in  humanly 
prescribed  forms ;  singing  psalms  of  divine  inspi- 
ration, and  these  alone ;  reading  and  expounding 
the  Scriptures;  preaching  and  receiving  the  word; 
administering  and  receiving  the  sacraments  of  bap- 
tism and  the  Lord's  supper ;  together  with  public 
fasting  and  thanksgiving,  as  the  circumstances  of 
the  church  may  require ;  these  they  consider  as  tlie 
divinely-instituted  ordinances  of  religious  worship; 
in  the  observation  of  which,  God  is  to  be  worship- 
ped in  spirit  and  in  truth ;  while  they  reject  all  rites 
and  ceremonies  of  human  invention,  without  ex- 
ception. Agreeably  to  this,  they  follow,  substan- 
tially, as  a  subordinate  rule,  the  Westminster 
Directory  for  Public  \Vorship.  For  regulating 
their  discipline,  both  as  to  matter  and  manner,  they 
wish  carefully  to  attend  unto  what  the  Spirit  saitli 
to  the  churches,  especially  in  the  New  Testament; 
while,  in  consistency  with  this,  they  take  w  hat  aid 
they  can  find  from  the  ancient  books  of  discipline, 
of  public  authority,  in  the  Church  of  Scotland,  to- 
gether with  the  acts  and  decisions  of  Assembly,  in 
the  time  of  the  reformation;  and  as  to  the  particu- 
lar mode  of  proceeding  in  these  matters,  they  ob- 
serve much  the  same  forms  of  process  with  the 
other  Presbyterian  churches  of  Scotland. 

Eminent  Men,  Numbers,  &c. — As  the  Old 
Disseniers  mean  not  tliat  their  faith  should  stand 


172  THE.  OLD  DISSENTERS. 

in  the  wisdom  of  men,  but  in  the  power  of  God; 
they  have  not  been  accustomed  to  take  any  pub- 
lic, or  distinguishing  notice  of  their  eminent  men. 
They  hope  that  there  are  amongst  them,  as  well  as 
amongst  others,  men  who  have  endeavoured  ho- 
nestly to  declare  the  counsel  of  God,  preaching  the 
word,  and  being  instant,  in  season  and  out  of  sea- 
son, reproving,  rebuking,  exhorting,  with  all  long 
suffering  and  doctrine. 

The  Old  Dissenters  have  nothing  to  boast  witli 
regard  to  the  numbers  of  either  their  ministers  or 
their  people.  Viewing  themselves  as  a  body  of 
professors,  they  may  justly  adopt  the  language 
which  the  Psalmist  adopted,  in  another  case,  that 
they  are  "  small  and  despised." 

They  have  not,  as  yet,  had  any  ecclesiastic 
court  among  them  higher  than  a  presbytery. 
They  have,  indeed,  three  of  these  in  their  con- 
nexion; one  in  Scotland,  one  in  Ireland,  and 
another  in  North  America,  These,  and  the  peo- 
ple under  their  inspection,  have  hiUierto,  on  ac-' 
count  of  their  local  situation,  only  considered 
themselves,  and  corresponded  together,  as  sister 
churches,  espousing  the  same  testimony,  and  act- 
ing on  the  same  principles.  It  hath  sometimes, 
indeed,  been  proposed  to  divide  the  Scotch  pres- 
bytery, and  to  form  a  Synod;  but,  owing  to  a 
considerable  number  of  deaths  amongst  their  mi- 
nisters, and  other  circumstances,  it  hath  not  yet 
been  carried  into  execution.     In  Scotland,  they 


THE  OLD  DISSENTERS.  173 

have  about  sixteen  congregations,  some  very  small, 
and  some  larger,  but  none  of  them  numerous.  Of 
these  eleven  have  fixed  pastors,  two  of  the  eleven 
being  collegiate  charges,  having  two  ministers 
each.  The  rest  of  the  congregations  in  Scotland 
are  vacant.  In  Ireland,  they  have  six  congrega- 
tions, who  have  fixed  pastors,  and  four  or  five  va- 
cant. In  America,  five  who  have  fixed  pastors, 
and  four  or  five  vacant. 

Their  Judicial  Testimony^  together  with  the  se- 
veral defences  thereof;  their  Terms  of  Communion^ 
accompanied  with  an  explanation  and  defence ;  and 
their  different  warnings,  against  prevailing  errors 
and  immoralities,  are  before  the  public,  and  may 
be  consulted  by  those  who  choose. 

i^3=»  See  in  particular,  a  more  full  account  of  their 
principles,  Sec.  in  a  pamphlet  published  &\.  Falkirk ^\x\  1806, 
"  by  authority  of  the  Reformed  Presbytery  in  Scotland," 
and  entitled,  "  A  Short  Account  of  the  Old  Presbyterian 
Dissenters^  under  the  inspection  of  the  Reformed  Presbyte- 
ries of  Scotland^  Ireland^  and  JVorth  America  ;  comprehend- 
ing also  an  Abstract  of  their  Principles.,  intended  as  an 
Introduction  to  the  Perusal  of  their  Judicial  Testimony y  and 
j»tber  larger  Works." 


VOL.  III. 


GLASSITES, 


OR 


SANDEMANIANS.* 


Names. — The  Glassites  are  so  denominated  in 
Scotland,  from  Mr.  John  Glas,  their  founder,  who 
was  a  minister  of  the  established  Kirk ;  but  they 
are  now  more  generally  known  in  England  by  the 
appellation  Sandemanians^  from  Mr.  Robert  San- 
deman.  ' 

Rise,  Progress,  Sec. — Mr.  Gla^  about  the 
year  1727,  having  offended  some  of  his  brethren 
by  certain  peculiar  notions,  both  of  justifying  faith, 
and  of  the  nature  of  Christ's  kingdom,  as  being 
not  of  this  world,  was  tabled  as  an  offender  be- 
fore the  presbytery  of  which  he  was  a  member, 
and  afterward    prosecuted  before    the  provincial 

*  fcU*  The  following  Account  of  the  Glassites  was 
drawn  up  and  sent  the  author  of  this  work,  by  a  respecta- 
ble eider  of  the  denomination,  now  deceased. 


GLASSITES,  OR   S  ANDEMANI  AN  S.  175 

synod  of  Angus  and  Mearns ;  and  having  been, 
in  the  course  of  that  prosecution,  called  on  by  the 
synod  to  answer  certain  queries,  in  April  1728, 
he  gave  such  answers  as  were  by  his  judges  deem- 
ed inconsistent  with  the  standard  of  the  national 
religion  ;  e,  g.  Being  interrogated,  "  Is  it  your  opi- 
nion, that  there  is  no  warrant  for  a  national  chirch 
under  the  New  Testament?"  he  answered,  "  It 
is  my  opinion :  for  I  can  see  no  churches  institu- 
ted by  Christ  in  the  New  Testament,  beside  the 
universal,  but  congregational  churches.  Neidier 
do  I  see  that  a  nation  can  be  a  church,  unless  it 
could  be  made  a  congregation,  as  was  the  nation  of 
Israel,"*  &c. 

Interrogated,  "  Is  it  your  opinion,  that  a  single 
congi"egation  of  believers,  with  their  pastor,  are 
not  under  the  ecclesiastical  jurisdiction  and  au- 
thority of  superior  church  judicatures,  nor  cen- 
surable by  them,  either  as  to  doctrine,  worship, 
or  practice  ?"  He  answered,  "  A  congregation, 
or  church  of  Jesus  Christ,  with  its  presbyteiy,  is, 
in  its  discipline,  subject  to  no  jurisdiction  under 
heaven.'' — And  being  interrogated,  *'  Do  you 
think  yourself  obliged,  in  conscience,  to  teach 
and  publish  these  your  opinions,  differing  from 
the  received  doctrine  of  this  church,  unto  the 
people  ?** — He  answered,  "  I  think  myself  obliged, 

*  IC?"  It  is  worthy  of  remark  here  that  the  J^eiu  Inde- 
pendents  also,  and  all  classes  of  Bafitists  in  Scotland,  as  well 
as  several  denominations  in  England,  &c.  equally,  "  deci- 
dedly, and  completely  disapprove  of  the  composition  and 
establishment  of  all  national  churches  without  exception." 


176  GLASSITES, 

in  conscience,  to  declare  every  truth  of  Christ,  and 
ke-"  nothing  back  ;  but  to  speak  all  the  words  of 
this  life ;  and  to  teach  his  people  to  observe  all 
things  whatsoever  he  commands,  so  far  as  I  can 
understand:  and  that,  notwithstanding  of  others 
differing  from  me,  and  my  being  exposed  to  haz- 
ard in  the  declaring  of  them." 

For  these,  and  other  opinions  of  a  similar  nature 
and  tendency,  the  synod  suspended  Mr.  Glas  from 
the  exercise  of  his  office,  in  April  1728  ;  and,  in 
the  same  year,  he  published  "  An  Explication 
of  that  Proposition,"  contained  in  the  foregoing  an- 
swer, "  A  congregation,  or  church  of  Jesus  Christ, 
with  its  presbytery,  is,  in  its  discipline,  subject  to 
no  jurisdiction  under  heaven.'' 

Mr.  Glas  having  persisted,  not  only  in  the  exer- 
cise of  his  office  as  a  minister  of  Christ,  notwith- 
standing the  sentence  of  suspension,  but  also  in 
the  opinions  expressed  in  his  answers  above  refer- 
red to,  the  synod  of  Angus  and  Meams,  after  a 
great  deal  of  previous  procedure,  by  a  plurality  of 
votes,  but  not  without  protests  entered  t>y  some  of 
their  brethren,  in  October  1728,  "  deposed  him 
from  the  office  of  the  holy  ministiy ;  prohibiting 
and  discharging  him  to  exercise  the  same,  or  any 
part  thereof,  in  all  time  coming,  under  the  pain  of 
the  highest  censures  of  the  church." 

From  this  sentence  Mr.  Glas  appealed  to  the 
General  Assembly  of  the  Church  of  Scotland. 
In  the  mean  time  he  continued   the   exercise  of 


OR   SANDEMANIANS.  177 

his  ministry;  and,  from  among  his  numerous  fol- 
lowers, (for  his  popularity  was  then  great,  notwith- 
standing the  peculiarity  of  some  of  his  opinions,) 
he  formed  a  congregation  on  his  own  principles, 
Avho,  for  some  time,  assembled  at  Tealing^  near 
Dundee,  the  parish  of  which  he  had  been  origi- 
nally ordained  pastor.  But,  a  few  years  after,  that 
congregation,  with  the  addition  of  some  other 
members,  assembled  in  the  town  of  Dundee. 

In  the  year  1729,  Glas  published  a  treatise,  en- 
titled The  Testimony  of  the  King  of  May^tyrs^  as 
expressed  in  the  answer  of  Jesus  Christ  to  Pilate, 
(John  xviii.  36  and  37,)  "  My  kingdom  is  not  of 
this  world,"  &c.  In  that  ti'eatise,  Mr.  Glas  pretty 
fully  illustrated  his  sentiments  on  the  points  of  dis- 
pute bet\\  een  tlie  synod  and  him. 

His  appeal  from  the  sentence  of  the  synod  being 
referred  to  the  Commission  of  Assembly,  that 
court,  after  hearing  his  speech  in  defence,  (which, 
with  the  other  two  treatises  abov-e  mentioned,  was 
afterwards  published  under  the  title  of  Glas's  JVorks^ 
vol.  i.  Edinburgh,  1761,  and  2d.  edit.  vol.  i.  Perth, 
1782,)  affirmed  the  sentence  of  deposition  pro- 
nounced by  the  synod,  12th  March  1730. 

Glas's  being  the  first  schism  in  the  Church  of 
Scotland,  after  its  establishment  in  consequence  of 
the  Revolution,  1688,  made  a  good  deal  of  noise 
in  that  part  of  the  kingdom,*  and  produced  several 

*  |C7*  It  is  therefore  by  mistake  that  the  Seceders,  &c. 
^tand  before  the  Glassites,  in  p.  36,  above Several  esta- 
blished ministers,  it  appears,  thought  well  of  Mr.  Glas's 


178  GLASSITES 


contro\^ersial  tracts,  as  may  be  seen  in  his  Works; 
the  first  edition,  in  4  vols.  8vo.  1761,  and  the  se- 
cond at  Perth,  in  5  vols.  ^vo.  1782. 

But  Glas's  separation  was  soon  followed  by  a 
Secession^  much  better  calculated  to  atti'act  the  at- 
tention of  greater  multitudes,  and,  consequently, 
more  formidable  to  the  established  Church.  The 
leaders  of  this  secession,  consisting  of  six  or  eight 
very  popular  ministers  of  the  Establishment,  in- 
stead of  denying,  as  Glas  had  done,  any  warrant 
in  the  Scriptures  for  the  national  covenant,  main- 
tained its  moral  oblia-ation  on  all  the  inhabitants  of 
Scotland.  They  complained  of  the  relaxation  of 
discipline  in  the  established  Church ;  they  inveigh- 
ed w  ith  much  acrimony  against  the  laws  of  patron- 
age ;  published  an  act  and  testimony  against  the 
sins  of  the  times,  and  contended  that  the  people 
ought  to  be  allowed  to  elect  their  own  pastors. 
They  however  denied  the  appellation  of  schisma- 
tics ;  maintained  their  strict  adherence  to  Presbyte- 
rian principles,  and  lamented  tlie  necessity  to  which 
they  were  reduced,  of  seceding  from  the  churcK- 
courts  of  the  Establishment ;  which  mey  did  only 
because  they  were  conducted  on  principles  repug- 
nant to  the  original  constitution  of  tlie  Scottish  na- 
tional Church. 

On  account  of  these  principles,  they  also  were 
deposed  by  the  General  Assembly,  in   1733   and 

doctrines  and  practices,  but  few  were  disposed  to  embrace 
them  so  far  as  to  give  up  their  livint^s  in  the  Kirk,  except 
Mr.  Byers  of  St.  Boswells,  Teviotdaic,  and  Mr.  Ferrier  of 
Largo,  in  Fife.  V 


OR   SANDEMANIANS.  l79 

1734.  The  followers  of  these  seceders  sooft  be- 
came so  numerous  as  to  alarm  many  who  were 
friends  to  the  Establishment;  and  hence  it  was,  that 
many  addi'esses,  petitions,  and  remonstrances,  ap- 
peared at  different  periods  in  their  favour.  Hence, 
also,  happened  the  remarkable  circumstance  rela- 
tive to  the  case  of  Glas,  which  has  occasioned  this 
glance  at  the  secession,  that  would  have  otherwise 
appeared  foreign  from  the  present  article. 

The  deposition  of  Mr.  Glas  was,  by  some,  deem- 
ed a  precedent  fur  deposing  the  Messrs.  Erskines, 
&c.  leaders  of  the  secession.  It  was  very  obvious, 
from  the  principles  of  the  former,  not  only  that  his 
followers  never  could  be  numerous,  but  that  such 
principles  never  could  be  admitted  in  any  national 
church.  From  him,  therefore,  the  established 
Church  had  little  or  nothing  to  fear.  Conse- 
quently, some  mitigation,  or  modification  of  the 
censure  inflicted  on  him,  while  it  could  not  be  in- 
jurious to  the  Establishment,  might,  it  was  thought, 
aid  the  friends  of  the  leaders  of  the  secession,  in  ap- 
plying for  a  repeal  or  modification  of  the  sentence  of 
deposition  against  them. 

So  it  was,  therefore,  that  M'ithout  any  applica- 
tion by  Glas,  or  any  of  his  followers,  the  General 
Assembly,  in  May  1739,  about  nine  years  after  he 
had  been  deposed,  "  did  take  off  the  sentence  of 
deposition  passed  by  the  Commission,  12th  March 
1730,  against  Mr.  John  Glas,  then  minister  at  Teal- 
ing,  for  Independent  principles;  and  did  restore 
him  to  the  character  a?id  exercise  of  a  minister  of 


18©  .       GLASSITES, 

the  gospel  of  Christ ;  but  declaring,  notwithstanding ^ 
that  he  is  not  to  be  esteemed  a  minister  of  the  esta- 
blished Church  of  Scotland-,  or  capable  to  be  called 
or  settled  therein^  until  he  shall  renounce  the  prin- 
ciples embraced  and  avowed  by  him,  that  are  in- 
consistent with  the  constitution  of  this  Church."* 

Whatever  were  the  views  of  those  who  moved, 
or  of  those  who  adopted  this  measure,  the  breach 
between  the  established  Church  and  the  secession 
was  not  thereby  healed. — But  to  return  to  the 
Glassites. 

Mr.  Glas,  after  his  deposition,  continued  tlie  ex- 
ercise of  his  ministry,  (though  deprived  of  his  sti- 
pend,) and  not  only  preached  occasionally  in  most 
of  the  principal  towns  in  Scotland  at  different  pe- 
riods ;  but  erected  churches,  wherever  he  found  a 
competent  number  of  persons  who  adopted  and  co- 
incided with  his  opinions. 

The  most  numerous  of  these  was  the  congre- 
gation which  assembled  at  Dundee^  composed  cC 
such  of  the  inhabitants  of  Tealing  ^s  adhered  to 
Mr.  Glas  after  his  deposition,  and  some  of  the  in- 
habitants of  Dundee  and  its  vicinit}^  \\  ho  follow- 
ed their  example ;  all  of  whom,  however,  did  not, 
for  several  years,  amount  to  two  hundred  per- 
sons at  any  one  time.  But  soon  after  the  erec- 
tion of  that  church  at  Dundee,  smaller  congre- 
gations were  put  into  church  order  at  different 
places;  such  as  Edinburgh^  Perth^  Diinkeld^  Ar- 

*  Scots  Magazine}  vol.  i.  p.  233. 


OR   SANDEMANIANS.  181 

hroathy   Montrose,   Aberdeen^    Glasgow,    Paisley^ 
Galashiels,  Newcastle,  &c. 

Glas,  as  has  been  observed,  published  a  variety 
of  tracts  and  treatises  at  different  periods,  mostly 
in  the  polemical  style  ;*  and  a  Mr.  Robert  Sande- 
man,  originally  educated  and  destined  for  the  mi- 
nistry of  the  established  Church,  having  embraced 
Mr.  Glas's  principles,  was  soon  after  ordained  an 
elder  of  the  church  at  Perth,  from  whence  he  after- 
ward moved  to  Edinburgh. 

The  writings  of  the  late  Mr.  James  Ilervei/,  of 
ffeston  Flavell,  having  attracted  much  attention, 
especially  among  those  ^^  ho  held  what  are  com- 
monly called  Calvinistic  doctrines,  and  Mr.  San- 
deman  considering  some  of  Mr.  Hervey's  senti- 
ments, as  vvell  as  those  of  various  authors,  \\ horn 
he  recommended,  bodi  in  his  Meditations,  and  in 
his  Dialogues  between  Theron  and  Aspasio,  as 
very  erroneous  and  unscriptural ;  the  former,  in 
a  series  of  letters,  entitled,  Letters  on  Theron  and 
Aspasio,  (first  published  at  Edinburgh  in  1757, 
afterward  at  the  same  place  in  1759,  and  lat- 
terly  at   London,    in   two   volumes   8vo,    1768,) 

*  ICT^  Mr.  Glas,  who  was  anative  of  Fife,  died  in  1773, 
al  ihe  age  of  78.  He  had  fifteen  children,  all  of  whom  hCi 
outlived.  His  son  George  was  the  well  known  and  unfor- 
tunate Captain  Glas,  author  of  the  History  and  Conquest  of 
the  Canary  Islanda,  4to,  and  of  a  Description  of  Teneriffie, 
&c.  He  was  barbarously  murdered  by  some  villains  in  his 
ship,  who  were  aware  that  she  contained  much  treasvire. 
'     VOL.  III.  A  a 


182  'CLASSITES, 

combated  not  only  the  doctrines  of  Mr.  Hervey, 
and  other  popular  authors,  but  those  of  the  more 
fashionable  preachers,  andt^ven  of  some  celebra- 
ted philosophers,  such  as  Locke^  D.  Hume^  &.c. 

These  Letters,  which  Sandeman  published  un- 
der the  signature  of  Pal^mon,  were  written  in  a 
style  more  suited  to  atti'act  general  notice  dian 
that  of  Mr.  Glas ;  though  the  peculiar  doctrines 
and  tenets  of  both  are  in  perfect  unison.  Sande- 
man's  attacks  were  so  pointed,  or,  as  some  said, 
executed  with  so  much  acrimony,  that  they  gave 
great  offence,  especially  to  the  devout  on  both  sides 
of  the  Tweed  ;  and  so  generally  displeasing  were 
they  considered,  that  the  celebrated  Mr.  George 
JVhitfield,  when  preaching  at  Edinburgh,  about 
the  time  of  the  first  publication  of  these  Letters,  it 
was-  said,  observed,  that  "  the  author  of  those  Let- 
ters ought  to  be  called  Ishmael^  because  his  hand 
is  against  every  man,  and  therefore  every  man's 
hand  ought  to  be  against  him."' 

Chiefly,  as  it  was  commonly  sai^^  in  conse- 
quence of  reading  those  Letters,  some  persons  in 
London  became  proselytes  to  tlie  principles  and 
opinions  of  Sandeman,  and  were,  for  that  reason, 
there  denominated  Sandemanians ;  and  in  the 
year  1762,  a  small  congregation  of  those  prose- 
lytes w  ere  put  into  church  order,  upon  the  prin- 
ciples of  Glas  and  Sandeman ;  as  were  also,  some 
years  after,  smaller  congregations  in  different 
parts   of    Yorkshire,    at    JVotting/mmj   Liuerpool, 


OR  SANDEMANIANS.  18 


r> 


Whitehaven^  &c.  all  in  communion,  upon  the 
same  principles,  and  after  the  same  model  of  the 
congi^egations  denominated  Glassites  in  Scotland.* 

Distinguishing  Tenets. — Having  said  so 
much  on  the  origin  of  this  sect,  it  seems  proper 
to  proceed  to  their  peculiar  tenets  and  practices ; 
as  an  introduction  to  which,  it  will  be  necessary  to 
give  a  compendium  of  the  faith  for  which  they  con- 
tend, and  from  ^vhich,  they  say,  their  peculiar  te- 
nets and  practices  follow  as  necessary  consequents. 

We  may,  then,  take  a  summary  of  the  faith  of 
this  sect,  from  the  following  words  of  Sandeman  ; 
Mho,  speaking  of  his  Letters,  says,  "  The  motto 
of  the  title-page  of  this  work  is.  One  Thing  is 
needful;  which  he  calls  the  sole  requisite  to 
justification,  or  acceptance  with  God.  By  the 
sole  requisite,  he  understands  the  N\ork  finished 
by  Christ  in  his  death,  proved  by  his  resurrec- 
tion to  be  all-sufficient  to  justify  the  guilty ;  that 
the  whole  benefit  of  this  event  is  conveyed  to 
men,  only  by  the  apostolic  report  concerning  it  5 
that  ever}^  one  who  understands  this  report  to  be 
true,  or  is  persuaded  that  the  event  actually  hap- 
pened, as  testified  by  the  apostles,  is  justified,  and 
finds  relief  to  his  guilty  conscience  ;  that  he  is  re- 

*  iCj"  Mr.  5.  Pike^  pastor  of  an  independent  congrega- 
tion in  London,  and  a  lecturer  at  Pinner's  Hall.,  joined  the 
Sandemanians  in  London  in  1765,  and  became  an  eminent 
preacher  among  them. 


184  'GLASSITES, 

lieved,  not  by  finding  any  favourable  symptom 
about  his  o^^^l  heart,  but  by  finding-  their  report  to 
be  true;  that  the  event  itsClf,  which  is  reported,' 
becomes  his  rehef  so  soon  as  it  stands  true  in  his 
mind,  and  accordingly  becomes  his  faith ;  that  all 
the  Divine  power  which  operates  on  the  minds  of 
men,  either  to  give  the  first  relief  to  their  con- 
sciences, or  to  influence  them  in  every  part  of  their 
obedience  to  the  gospel,  is  persuasive  power,  or 
the  forcible  conviction  of  truth. 

"  That  aH  men  are  equally  fit  for  justification, 
or  equally  destitute  of  any  plea  for  acceptance 
with  Go  D ;  that  those  called  the  stricter  sort,  can- 
not, by  their  utmost  assiduity  ia  devotion,  contri- 
bute any  more  to  this  end,  than  the  most  notorious 
felons,  ready  to  suffei"  for  their  crimes  ;  that,  in 
this  respect,  no  one  of  mankind  has  the  least  room 
to  glory  over  another ;  that  man's  impotency  to  do 
what  is  pleasing  to  God,  lies  in  the  aversion  of  his 
will ;  and  that  all  men  are  as  able  to  please  God  as 
they  are  willing. 

W 

"  That  the  supernatural  facts  recorded  in  the 
writings  of  the  apostles,  open  to  view  a  further 
discoverv  of  the  Divine  character,  than  can  be 
learned  from  any  thing  observable  in  the  course 
of  nature;  tliat  in  the  work  finished  by  Christ 
on  the  cross,  this  new  discovery  of  the  Divine 
character  was  made ;  that  thence  it  appeared  that 
God  might  be  just  in  justifying  the  ungodly,  or 


OR   SANDEMANIANS.  185 

those  who  have  nothing  about  them  but  what  fits 
them  for  condemnation;  that  this  is  proved  and 
demonstrated,  with  evidence  sufficient  to  counter- 
balance all  objections,  by  the  resurrection  of  Christ 
from  the  dead ;  that  every  one  who  is  persuaded  of 
the  fact  of  Christ's  resurrection,  as  circumstanced 
in  the  Gospel  History,  even  when  he  finds  nothing 
about  himself  in  the  w^ay  of  wish,  desire,  or  other- 
wise, but  \vhat  renders  him  obnoxious  to  the  Di- 
vine displeasure,  knows  how  God  may  be  just  in 
justifying  him,  and  receiving  him  into  favour  pre- 
sently as  he  stands ;  so  finds  relief  from  the  dis- 
quieting fear,  for  which  no  remedy  can  be  found  by 
any  argument  drawn  from  any  appearance  of  God 
in  the  course  of  nature. 

"  That  the  great  mistake  of  popular  preachers, 
or  the  chief  leaders  in  devotion,  lies  in  this,  that 
they  cannot  understand  how  God  can  appear  to  an 
unrighteous  person,  just  in  justifying  him  as  he  pre- 
sently stands,  without  feeling  some  motion  or  ten- 
dency in  his  will  towards  a  change  to  the  better; 
whether  this  motion  be  called  some  faint  desire  to 
close  M'ith  Christ,  to  trust  in  him,  to  put  forth  an 
act  of  faith,  or  by  any  other  name. 

"  That,  in  effect,  they  make  their  acts  of  faith 
to  stand,  not  only  for  the  ground  of  acceptance 
with  God,  but  also  for  the  evidence  and  proof  of 
one's  being  in  favour  with  God ;  that,  accordingly, 
they  show  their  disaffection,  not  only  to  the  justify- 
ing work  of  Christ,  but  also  to  the  works  of  self 


186  .  GLASSfTES, 

denied  obedience,  wherein  his  people  are  called  to 
to  be  conformed  to  him,  as  a  proof  of  their  being  his 
disciples  indeed :  that  the  appropriation  contended 
for  in  the  popular  doctrines,  is  disagreeable  to  the 
Scripture,  and  productive  of  the  worst  conse- 
quences ;  that  no  man  can  waiTantably  be  assured 
that  he  is  a  Christian,  a  believer  in  Christ,  or  an  ob- 
ject of  the  peculiar  favour  of  God,  any  otlier  way 
than  by  being  assured,  on  good  grounds,  that  his 
practice  in  obedience  to  the  peculiar  precepts  of 
Christianity,  is  influenced  by  the  love  of  that  same 
truth  which  influenced  the  lives  of  the  apostles.'** 

In  fine,  the  Glassites  hold  no  kind  of  commu- 
nion with  any  church  or  society,  nor  even  with 
any  individuals,  but  such  as  profess  perfect  agree- 
ment with  them  on  the  absolute  and  unlimited 
sovereignty  of  God,  and  on  the  all-sufiiciency  of 
■flie  work  of  Christ,  to  justify  the  most  guilty  of 
mankind.  But  while  they  thus  contend  for  jus- 
tification though  the  righteousness  of  Christ,  im- 
puted to  sinners  without  works,  they  no  less  stre-  , 
nously  contend  for  the  strictest  ob^gflience  of 
every  one  of  their  members  to  the  peculiar  pre- 


*  |0""Mr.  Sandeman  was  a  native  of  Perth,  and  died  in 
1771,  aged  5  3,  at  Danburij.,  in  America,  where  he  erected 
several  congregations,  particularly  in  New' England. 

Besides  his  Letters  on  Theron  and  Asfiasio^  Jn  Episto- 
lary Corresfiondence  between  S.  P.  and  R.  S.  (S.  Pike  and 
R.  Sandeman,)  and  several  other  religious  tracts,  were  pub- 
lished under  his  niimc.  • 


OR   SANDEMANIANS.  187 

^epts  of  Christianity,  as  practised  in  the  churches 
planted  by  the  aposdes. 

Discipline  and  Government. — Hence 
they  maintain  it  to  be  indispensably  necessary  to 
pay  the  strictest  attention  to  the  exercise  of  the 
law  of  love,  as  laid  down  in  Matthew  xviii.  "  If 
thy  brother  shall  trespass  against  thee,  go  tell 
him  his  fault  between  thee  and  him  alone,''  &:c. ; 
and,  therefore,  when  any  one  brother  gives  of- 
fence to  another,  either  by  word  or  deed,  or  says 
or  does  any  thing  which  occasions  uneasiness  of 
mind,  or  tends  to  cool  the  affection  or  esteem 
which  they  ought  to  hold  for  one  anotliei',  the 
person  so  offending,  whatever  be  his  rank  or  sta- 
tion in  civil  life,  is  to  be  immediately  told  his  fault 
by  the  brother  offended,  whatever  may  be  the  rank 
or  station  of  the  latter.  If,  in  the  conference 
between  the  two,  the  brother  offended  be  satis- 
fied by  the  profession  of  repentance  of  the  offen- 
der, the  fault  is  to  be  forgi\en,  and  no  more  heard 
of.  If  otherwise,  cause  of  the  offence  is  to  be 
told  to  one  or  two  other  brethren,  in  presence  of  the 
offender;  who,  if  his  repentance  satisfies  them,  is 
in  like  manner  to  be  forgiven.  But  if  the  offender 
hear  not  them,  or  if  thev  are  dissatisfied  with  his 
profession  of  repentance,  the  cause  of  offence  must 
be  stated  to  the  whole  church;  and  if  the  church 
sustain  the  cause  of  offence,  as  supported  by  Scrip- 
ture, the  offender  must  be  put  away,  or  excommu- 
nicated by  prayer. 

^    They  also  contend  for  the  strict  obser^'ance  of 


188  GLASSITES, 

the  other  rule  of  discipline,  prescribed  by  the  apos- 
tle, in  1  Cor.  chap.  5,  which  differs  from  the  for- 
mer rule  in  this  respect,  that  where  any  one  who  is 
called  a  brother,  turns  out  to  be,  by  clmracter^  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  drunk- 
ard, or  an  extortioner,  the  offence  occasioned  by 
his  practice  is  not  to  be  the  subject  oi private  deal- 
ing, between  two  or  three  brethren,  but  must  be 
directly  laid  before  the  whole  church ;  who,  if  the 
character  be  established,  must  put  him  away  by 
excommunication,  whatever  may  be  his  profession 
of  repentance  at  the  time.  But  in  this,  as  well  as 
in  the  former  case,  the  offending  brother  is  to  be 
restored  to  communion  with  the  church ;  and  love 
confirmed  towards  him,  whenever  it  shall  appear, 
to  the  satisfaction  of  the  church,  that  he  repents, 
and  is  in  danger  of  being  swallowed  up,  with  over- 
much sorrow,  according  to  the  apostolic  precept, 
2  Cor.  ii.  6 — 8. 

In  both  cases,  the  whole  church  must  be  unani- 
mous: nothing  can  be  done  by  a  majority^  or  plu- 
rality of  votes ;  for  that  these  people  think  inconsis- '- 
tent  with  charity  and  brotherly  love ;  ^d  all  their 
acts  of  discipline,  whether  in  the  reception,  excom- 
munication, or  restoration  of  members,  or  indeed 
in  any  other  matters  which  come  under  the  consi- 
deration of  the  church,  are  preceded  by  prayer  to 
God. 

It  is  rather  by  this  strictness  of  discipline,  than 
by  any  other  peculiar  tenet  or  usage,  that  this 


OR   SANDEMANIANS.  189 

sect  are  to  be  distinguished  from  other  dissenters; 
for  various  classes  of  the  latter  profess  to  hold  both 
the  faith  and  other  tenets  held  by  them.  But  this, 
by  which  the  Glassites^  or  Sandemanians^  are  most 
readily  distinguished  from  other  sects,  not  only  pre- 
vents their  becoming  numerous,  but  keeps  their 
numbers  in  a  state  of  constant  fluctuation. 

They  hold  it  to  be  unlawful  to  have  any  familiar 
intercourse  with  persons  excommunicated :  or  to 
eat  or  drink  with  such,  in  the  same  May  as  they 
mav  do  with  those  of  the  world  vrho  never  m.ade 
their  profession. 

Persons  desirous  of  being  admitted  members  of 
these  churches,  are  received  with  prayer,  and  the 
imposition  of  the  hands  of  the  presbytery;  what- 
ever may  have  been  their  former  practices  and 
characters ;  but  only  in  case  of  their  profession  of 
the  faith,  and  of  obedience  to  the  laws  of  Christ, 
satisfying  every  member  of  the  church. 

They  not  only  maintain  the  lawfulness  of  bap- 
tising the  children  of  their  members,  (as  well  as 
such  professors  as  were  not  previously  baptised,) 
but  refuse  to  hold  communion  with  those  who  deny 
the  lawfulness  of  infant  baptism;  and  tliey  believe, 
that  all  children,  without  discrimination,  who  die  in 
a  state  of  infancy,  will  be  found  among  the  living  in 
the  New  Jerusalem,  or  be  subjects  of  the  kingdom 
of  Heaven.— Mark  x.  13—16. :  Acts  ii.  39,  and 

VOL.   III.  B  b 


190  GLASSITES 


xvi.  15,  &  31.;  Rom.  v.  19—21.;  1  Cor.  xv.  22.; 
*  Rev.  XX.  12—15,  &c. 

These  people  maintain  the  necessity  of  at  least 
two  bishops,  pastors,  or  Elders,  (which  they  hold  to 
be  different  names  for  one  and  the  same  office,)  in 
each  church;  insomuch,  that  they  cannot,  accord- 
ina:  to  their  notions  of  the  order  of  the  churches 
planted  by  the  apostles,  either  eat  the  Lord's  Sup- 
per, or  go  about  any  act  of  discipline,  in  receiving, 
putting  away,  or  restoring  members,  by  prayer, 
without  two  or  more  elders  being  present. 

In  calling  persons  to  exercise  the  office  of  bishops 
or  eldei's  among  them,  this  sect  are  guided  by  the 
insti'uctions  of  Paul  to  Timothy  and  Titus,  ( 1  Tim. 
iii.  1 — 7,  and  Tit.  i.  5 — 9,)  according  to  the  literal 
signification  of  the  apostle's  words,  without  regard 
to  the  literature,  rank,  or  station  of  the  persons  to 
be  called.  Engagements  in  trade,  if  they  do  not 
distract  or  entangle  the  man  wiih  the  affairs  and 
cares  of  this  life,  afford  no  objection  to  one's  being 
called  to  the  office.  Their  elders  are  jordained  by  ' 
prayer,  with  fasting,  and  by  the  imposition  of  the 
hands  of  the  presbytery,  and  with  giving  the  right 
hand  of  fellowship. 

In  choosing  deacons,  likewise,  th^se  people  are 
guided  by  the  instiuctions  of  the  same  apostle, 
(1  Tim.  iii.  8 — 13,  in  connexion  with  Acts  vi. 
1 — 6;)  according  to  which  they  hold  the  character 
of  the  deacons  to  be  the  same  as  required  in  those 


OR   SANDEMANIANS.  191 

called  to  the  elders'  office ;  with  this  only  differ- 
ence, that  the  latter  must  be  apt,  or  fit  to  teach. 

Second  marriages  disqualify  both  elders  and  dea- 
cons ;  but  none  of  them  are  allowed  to  continue 
widowers,  but  such  as  can  do  so  with  a  ^ood  con- 
science, and  without  impurities,  according  to  1  Cor. 
vii.,  which  is  indeed  the  rule  for  marriage  held  by 
this  sect,  in  regard  to  fl// their  members  of  either  sex. 

They  consider  the  apostle's  words,  1  Tim.  iii.  11. 
to  be  applicable  to  ministering  widows,  rather  than 
to  the  xvives  of  elders  or  deacons;  the  word  r^va/xaf, 
denoting,  in  that  passage,  wo?nen,  rather  than  wives, 
and  die  pronoun  "  their, ^^  being  a  supplement,  not 
authorised  by  the  original.  From  the  apostle's 
other  instructions,  1  Tim.  v.  3,  4,  5,  and  9,  10, 
they  conceive  themselves  authorised  to  set  apart 
any  widow  of  threescore,  or  up\A'ards,  (who  has 
been  the  Avife  of  one  man,  and  has  the  other  cha- 
racters mentioned  by  the  apostle,)  as  a  deaconess, 
or  ministering  widow,  for  the  service,  care,  and  ex- 
ample, of  her  own  sex.  The  bishop,  or  elder,  the 
deacon  and  the  deaconess,  these  people  hold  to  be 
the  only  officers,  or  office-bearers  authorised  to  be 
appointed  in  any  church  of  Christ. 

Worship,  &:c. — They  assemble  every  first  day 
of  the  week,  chiefly  for  the  purpose  of  breaking 
bread,  ?.  e.  partaking  of  the  Lord's  Supper;  of 
which  every  member,  who  can  attend,  must  par- 
take, Matth.  xxvi.  2G— 28 ;  Acts  ii.  46,  and  xx. 
7 ;  1  Cor.  ji.  23 — 29,   &c. ;  and  they  hold  it  to 


192  GLASSITES, 

be  both  the  duty  and  prh  ilege  of  every  male  mem- 
ber, both  to  pray  in  the  church,  when  called  on  by 
the  presiding  elder,  and  to  gxhort  his  brethren,  ac- 
cording to  the  gifts  bestowed  on  him.  Matth.  vi. 
5 — 15. ;  Rom.  xii.  3 — 8. ;  1  Cor.  12  and  14.  pas- 
sim ;  Heb.  iii.  12,  13,  &C.  After  singing  from  the 
Psalms  of  David,  (which  are  sung  in  course  from 
beginning  to  end,)  their  meetings  are  opened  on 
the  Lord's  day,  by  one  of  their  elders  repeating  the 
Lord's  Prayer  ;  then  four,  or  more  of  the  brethren, 
pray  in  succession,  as  called;  two  or  more  verses 
of  the  Psalms,  in  metre,  being  sung  before  each 
prayer :  one  of  tlieir  elders  next  prays  for  the  Di- 
vine blessing  on  the  reading  of  the  Scriptures; 
\\'hich  are  generally  read  in  the  following  order : 
one  chapter  of  the  Pentateuch,  one  of  the  historical 
^>art  of  the  Old  Testament,  one  of  tlie  book  of  Job, 
Psalms,  Proverbs,  Ecclesiastes,  or  Song  of  Solo- 
mon, and  one  or  two  from  the  Evangelists,  or  Acts 
of  the  Apostles,  in  the  forenoon ;  which  are  follow- 
ed by  one  or  two  of  the  elders,  holding  forth  the 
doctrine  of  the  Lord  and  his  apostles. 

W 

In  the  interval  betwen  the  fore  and  afternoon's 

service,  the  disciples  all  dine  together  in  one  room, 
where  that  convenience  can  be  got ;  which  they  call 
their  y^fl-^^^  of  charity^  or  love  feasts^  which  are  con- 
cluded with  one,  two,  or  more  hymrijs,  and  the  kiss 
of  charity. — Acts  ii.  42,  46,  47. ;  1  Cor.  xi.  20 — 
22. ;  2  Pet.  ii.  13. ;  Jude  12. 

The  afternoon's  service  is  also  opened  by  sing- 
iiig  some  verses  of  a  Psalm,  which  is  succeeded  by 


OR   SANDEMANIANS.  193 

one  of  the  elders  praying  for  a  blessing  on  the  read- 
ing of  the  Scriptures ;  when  two  chapters  from  the 
Prophets,  and  two  or  more  from  the  Episries,  or 
the  Apocalypse,  are  read.  These  are  followed  by 
another  elder,  praying  and  holding  forth  the  public 
doctrine ;  after  which,  is  a  prayer  for  the  ordi?iance 
of  the  fellowships  or  commiimcation :  in  which  every 
member  contributes,  according  to  ability,  for  sup- 
plying the  wants  of  the  poor,  and  the  other  pur- 
poses of  their  common  concerns. — Acts  vi.  1 — 4. ; 
1  Cor.  xvi.  1,  2.;  2  Cor.  ix.  1 — 8.;  Romxvi.  16.; 
1  Cor.  xvi.  20,  Sec. 

They  then  proceed  to  the  Lord's  Supper ;  one 
of  their  elders  praying  first  before  breaking  the 
bread,  and  afterward  before  distributing  the  wine  : 
which  are  handed  to  the  members  bv  the  deacons. 
This  is  succeeded  by  a  song,  or  hymn,  in  praise  of 
their  Redeemer,  taken  from  Rev.  v.  9.  and  10. 
See  Matth.  xxvi.  30,  and  Mark  xiv.  22—26. 

If  time  permits,  the  brethren  are,  after  a  prayei' 
for  that  ordinance,  called  on  to  exhort  one  another, 
or  to  propose  any  question  or  subject  for  their  mu- 
tual edification;  according  to  Rom.  xii.  6 — 8.;  1 
Cor.  xiv.  passim;  1  Thes.  v.  11.;  Heb.  x,  23 — ■ 
25. ;  and  the  worship  is  concluded  with  one  of  the 
elders  repeating  the  Lord's  Prayer,  with  singing 
two  or  more  a  erses  of  a  Psalm ;  and  with  the  apos 
tolic  benediction. 

Besides  this  service  on  the  first  day  of  every 
week,  they  .meet  on  other  days,  according  as  cir- 


194  GLASSITES, 

cumstances  will  permit,  for  reading  the  Scriptures, 
for  exhortation,  and  for  discipHne,  &c.  Their 
women  are  not  allowed  1p  speak  in  the  churches, 
farther  than  professing  their  faitli  when  first  ad- 
mitted, or  delivering  their  minds,  when  called  on 
in  cases  of  discipline. — 1  Cor.  xiv.  34. ;  1  Tim.  ii. 
11,  12. 

Every  individual,  desirous  of  being  admitted  as 
a  member,  must  make  a  profession  of  his  faith  in 
presence  of  the  church ;  and  if,  after  having  done 
so,  and  answered  such  questions  as  are  put  to 
him,  for  the  purpose  of  ascertaining  his  oneness  of 
mind  with  the  church,  all  the  members  agree  to 
his  admission,  he  is  received  with  prayer,  and  the 
imposition  of  the  hands  of  the  presbytery,  1  Tim. 
iv.  14.  and  v.  22.,  and  then  the  brethren  salute 
_  him  with  the  kiss  of  charity. 

They  hold  it  to  be  unlawful  to  lay  up  treasures 
on  earth,  and  profess  to  consider  themselves,  and 
all  that  they  have  or  possess,  as  liable  to  the  calls 
of  the  poor,  and  the  concerns  of  the  kingdom  of 
heaven. — Matth.  vi.  19,  ad  Jinem;  Luke  xiv.  26, 
27.;  1  John  iii.  16 — 18,  Sec.  In  ecclesiastic 
matters,  all  the  members  are  considered  as  bre- 
thren, on  a  perfect  equality ;  whatever  may  be 
the  difference  between  their  rar\_ks,  and  stations  in 
civil  life. — Matth.  xxiii.  8 — 12.  ;  James  ii.  1. ; 
Luke  xxii.  25,  26. ;  but  they  profess  conscientious 
subjection  to  all  in  authority,  and  hold  it  to  be  their 
bounden  duty  to  render  to  all  men  their  dues,  ac- 
cording to  the  literal  meaning  of  Romans  xiii. 


OR  SANDEMANIANS.  195 

They  hold  it  to  be  their  duty  also,  to  abstain 
from  eating  blood,  and  things  strangled;  and,  ac- 
cording to  Acts  XV.  29,  &c.  they  allow  of  public 
and  private  diversions  and  amusements,  so  far  as 
not  connected  with  things  really  sinful,  or  as  not 
incapacitating  them  to  give  to  those  who  need,  ac- 
cording to  Gal.  vi.  10. ;  but  holding  the  lot  to  be  sa- 
credy  and  the  casting  of  it  an* appeal  to  God,  (Prov. 
xvi.  33,  Sec.)  they  abstain  from  lotteries,  playing 
at  cards,  dice,  and  all  chance  games ;  as  well  as 
from  every  species  of  swearing,  unless  when  called 
on  by  lawful  authority,  in  order  to  the  confirma- 
tion of  truth,  and  to  put  an  end  to  strife. 


SECEDERS. 


Name. — As  the  term  Dissenter  comes  from 
the  Latin  word  dissentio,  to  differ,  so  the  appellation 
Seceder^  is  deri^'ed  from  another  Latin  word  sece- 
do,  to  separate,  or  to  withdraw  from  any  body  of 
men  with  which  we  may  have  been  united ;  and 
the  Secedei's  are  a  numerous  body  of  Presbyteri- 
ans, whose  predecessors  first  broke  off  from  the 
Established  Kirk  in  Scotland  about  the  yeai'  1733. 

Rise, Progress,  and  History. — This  seces- 
sion arose  from  ^'arious  circumstances,  which  the 
Seceders  conceived  to  be  great  defections  from 
the  established  constitution  of  the  Kirk.  Among 
others,  it  was  enacted  by  the  General  Assembly, 
that  no  notice  should  be  taken,  in  their  records, 
of  any  dissents  or  protests  against  thei'*  decisions  ; 
and  in  1732,  the  Assembly  had  un^er  their  con- 
sideration an  overture,  which  proposed  to  give  the 
power  of  electin?^  ministers  for  vacant  parishes, 
w^hen  the  patron  should  not  exercise  his  right,  to 
the  majority  of  heritors  and  elders,  on  the  simple 
condition  of  the  heritors  being  Protestants ;  their 


SECEDERS.  197 

non-residence,  or  their  attachment  to  Episcopacy, 
and  the  exiled  family,  being  considered  as  no  dis- 
qualification. 

Many  presbyteries  opposed  this  overture  ;  and 
remonstrances  were  presented  against  it,  subscribed 
t)y  forty- two  ministers,  and  more   than  seventeen 
hundred  pri\'ate  Christians.  -  It  was,  notwithstand- 
ing, passed   into  an  act ;   soon  after  which,   Afr. 
Ebenezcr  Erskine^  minister  at   Stirling^  in  a  ser- 
mon, preached  at  the  opening  of  tlie   synod  of 
Perth  and  Stirling,  testified  against  some  things 
which  he  considered  as  public  evils  ;   particularly 
this  act,  and  the  conduct  of  church-courts  in  the 
mode  of  settling  ministers.     The   synod  pronoun- 
ced him  worthy  of  censure  ;  upon  which  he,  with 
several  other  ministers,  protested  and  appealed  to 
the  General  Assembly,  which  sustained  the  deci- 
sion of  the  synod.     Mr.  E.  then  protested  against 
this  sentence  also,  as  infringing  on  the  right  of 
ministers  to  testify  against  sinful  courses,  and  as 
subjecting  him  to  censure  for  what  he  conceived 
to  be  his  duty.  Three  other  ministers,  viz.  Messrs. 
TFilliam    Wilson  of  Perth  ^  Alexander  Moncrieff 
of  Abernethy^    and   James   Fisher   of  Kinclaven, 
adhered  to  this  protest.      All  the  four  w^ere  after- 
wards   suspended  ;    and    eventually  loosed  from 
their  relation  to  their  respective  charges,  because 
they  refused  to  withdi'aw  their  protest,  and  profess 
their  sorrow  for  what  they  had  done.       In  their 
protest  against   the  latter  decision,  they  declared, 
that  "  they  were  laid  under  the  necessity  of  ma- 
lying  a  secession,  not  from  the  principles  of  the 

VOL.  III.  c  c 


198  ■     ,    SECEDERS. 

Church  of  Scotland,  as  stated  in  her  tests  of  ortho- 
doxy, but  from  the  prevailing  party  in  that  church, 
till  they  should  see  and  am^d  their  errors."  They 
accordingly,  in  1733,  formed  themselves  into  a 
presbyter)',  (to  A^hich  they  gave  the  name  of  j4s- 
sociate,)  that  they  rnight  consistently  adhere  to  their 
principles,  and  afford  assistance  to  oppressed  con- 
gregations. 

They  soon  after  published  what  they  called, 
"  A  Testimony  to  the  doctrine^  xvorship^  govern- 
ment ^  and  discipline  of  the  Church  of  Scotland  •'^  in 
which  they  state  tlieir  secession  on  the  following 
grounds : — 

1.  That  the  preA^ailing  party  were  breaking 
down  the  Presbyterian  constitution,  by  trampling 
on  those  fundamental  rules  of  the  church,  which 
limit  the  mode  of  procedure  in  the  framing  of 
new  acts ; — by  their  tyranny  with  respect  to  the 
settlement  of  vacant  parishes  ;  by  their  ejection  of 
ministers,  merely  for  protesting  against  an  act  of 
Assembly ;  and  by  their  threatening  \^th  the  high- 
est censures  those  \\  ho  should  admit  to  commu- 
nion such  as  could  not  in  conscience  acknowledge 
the  ministry  of  inti'uders. 

2.  That  their  conduct  had  a  direct  tendency 
to  corrupt  the  doctrine  of  the  church  y — parti- 
cularly, in  dismissing  Professor  Simson  of  Glas- 
goiv,  without  any  adequate  censure,  although  it  had 
been  proved,  that,  besides  several  other  dangerous 
errors,  he  had  taught,  that  the  Son  is  not  God 


SECEDERS.  199 

equal  with  the  Father ;  and  in  cares:>ing  Professor 
Campbtll  of  St.  ylndrexvs^  ahhough,  in  his  writings, 
he  had  taught  that  self-love  is  the  chief  motive  to 
all  virtuous  actions,  and  had  ridiculed  practical  re- 
ligion as  enthusiasm. 

3.  That  sinful  silence  was  imposed  upon  minis- 
ters, as  a  term  of  communion,  in  direct  opposition 
to  dieir  vows  at  ordination. 

4.  That  they  disregarded  all  means  used  for  re- 
claiming them  from  their  sinful  courses. — And, 

5.  That  the  brethren,  who  made  this  secession, 
found  themselves  otherwise  precluded  from  main- 
taining a  proper  testimony  against  these  and  other 
evils. 

They  continued,  however,  to  hold  communion 
with  several  members  of  the  established  Church, 
till  such  time  as  there  seemed  to  them  to  be  no  rea« 
son  to  expect  any  redress  of  grievances. 

In  1734,  the  General  Assembly  empowered  the 
synod  of  Perth  and  Stirling  to  restore  these  minis- 
ters to  their  pai'ishes,  and  they  have  been  blamed 
for  not  returning  to  the  Establishment  on  this  occa- 
sion. But,  after  frequent  meetings  for  deliberation 
as  to  their  duty,  they  judged  that  the  principal 
grounds  of  their  secession  were  yet  remaining,  as 
this  appointment  neither  condemned  the  act  of  the 
preceding  Assembly,  nor  the  conduct  of  the  com- 
mission— as  there  had  been  no  sufficient  testimony 


200  SECEDERS. 

lagainst  inti'usions,  or  against  the  corrupt  doctrine 
taught  in  the  church,  and  as  there  had  been  no  vin- 
dication of  the  right  of  ministers  to  testify  against 
defections.  This  appointment  they  therefore  con- 
sidered to  be  rather  an  act  of  grace  than  of  Justice  ; 
and  no  proper  reparation  having  been  made  for 
the  injury  done  to  truth,  they  conceived  they  could 
not  return  to  the  church- courts  upon  this  ground. 

They  afterwards  published  what  was  called  a 
Judicial  Testimony/,  Act^  Declaration,  &c.  more 
particularly  expressing  tlieir  adherence  to  former 
reformations,  and  their  condemnation  of  \'arious 
courses  of  defection.  This  was  enacted  in  1736, 
and  to  this  it  has  been  the  custom  to  require  an  ac- 
cession from  all  those  who  are  admitted  to  commu- 
nion with  the  society. 

The  leaders  in  the  Establishment  being  greatly 
provoked  by  the  plainness  of  this  second  Testimo- 
ny, and  the  success  ^^  ith  which  it  was  attended  ;  as 
it  was  followed  by  the  accession  of  several  minis- 
ters, and  of  a  great  body  of  private  Christians  ;  the 
seceding  ministers  were  libelled,   and  cited  to  ap- 
pear before  the  Assembly  in   1739.     But  when 
they  appeared,  as  the  Assembly  chiefly  consisted  of 
intruders,  and  of  others  deeply  engaged  in  defec- 
tion,  they  declined  its  authority,  as  not  being  a 
righdy  constituted  court  of  Christ.  In  consequence 
of  this,  without  any  charge,  either  of  error  or  of 
immorality,  they  Avere  deposed  (by  the  next  As- 
sembly, 1740)  from  the  ministerial  office,  as  to  tlie 
exercise  of  it  in  the  Establishment. 


SECEDERS.  201 

As  they  declared  their  adherence  to  the  cove- 
nants of  their  ancestors,  they  proceeded,  in  1743, 
to  renew  them,  in  a  bond  or  engagement,  suited  to 
their  circumstances.  In  this,  they  tell  us,  they  did 
not  intermeddle  with  civil  matters,  but  entirely 
confined  themselves  to  those  that  are  sacred,  or 
such  things  as  are  properly  connected  with  reli- 
gion. In  1745,  tlie  seceding  ministers  were  be- 
come so  numerous,  that  they  disjoined  themselves 
into  three  different  presbyteries,  under  one  Synod, 
when  a  very  unprofitable  dispute  divided  them  into 
two  parties.* 

Burghers    and   Antiburghers. — In   their 
synod  every  thing  was  conducted  with  the  greatest 
harmony,   till  they  entered  on  the  consideration  of 
the  following  clause  contained  in  the  Burgess-oaf/i, 
administered  in  several  of  the  Ro}'al  boroughs  of 
Scotland  : — "  I  protest  before  God,  and  your  lord- 
ships, that  I  profess,  and  allow  with  my  heart,  the 
true  religion,  presently  professed  within  this  realm, 
and  authorised  by  the  laws  thereof :   I  shall  abide 
thereat,  and  defend  the  same  to  my  life's  end  :   re- 
nouncing the  Roman  religion  called .  Papistry." — 
Mrs.  Ebenezer  and  Ralph  Erskines,  James  Fisher, 
and  others,  maintained,  that  there  was  no  inconsist- 
ency in  Seceders  swearing  this  oath,  because  the 
religion  established  in   Scotland  was  still  the  true 
religio7iy  notwithstanding  all  the  faults  in  the  man- 
ner of  professing  or  of  settling  it ;  and  these,  on  ac- 
count of  their  sentiments,  were  called  Burghers. 

*  The  first  meeiing  of  the  Synod  in  the  secession  was 
held  at  Stirling,  1st  Tuesday  of  March,  1745. 


202  SECEDERS, 

Messrs  Alexander.  Moncrfiff,  Thomas  Mair, 
Adam  Gib^  and  others,  no  less  warmly  contended, 
that  this  clause  could  not  be  sworn  by  Seceders, 
without  a  renunciation  of  their  testimony  ;  because 
swearing  to  the  true  religion  presently  professed 
and  authorised  by  the  laws,  imported  a  swearing  to 
it  as  professed  and  authorised ;  and  therefore,  an 
approbation  under  the  solemnity  of  an  oath,  of  those 
very  corruptions  which  they  had  already  condemn- 
ed ;  and  hence  they  were  denominated  Anti- 
burghers.* 

After  much  sharp  contention,  it  was  at  lengdi 
determined,  by  a  vote  of  synod,  that  the  swear- 
ing of  this  clause  by  Seceders  was  unlawful  or 
inconsistent  with  their  Testimony.  Some  mem- 
bers, however,  protested  against  this  sentence. 
It  being  afterwards  made  a  question  whether 
this  sentence  should  be  a  term  of  ministerial  and 
Christian  communion,  a  majority  of  members 
protested  against  this  being  put  to  the  |^te,  be- 
cause it  did  not  appear  to  them  that  it  was  the 
proper  business  of  the  synod  ;  for  they  contend- 
ed, that  the  synod  ought,  according  to  the  com- 
mon order  of  courts,  to  consider  the  reasons  of 
the  last  protest  and  answers.  But  the-  vote  being 
put,  it  can'ied  that  it  should  not  be  a  term  of 
communion.  Upon  this  the  two  parties  separat- 
ed; and  the  Anfiburg/ie?'s, 'dher  ^tveml  previous 
steps,  proceeded  to  pronounce  the  sentence  of  the 

*  This  name,  however  has  never  been  acknowledged  i)y 
the  society,  who  designate  themselves,  The  General  Asaoci. 
date  Synod. 


SECEDERS.  203 

higher  excommunication  against  the  Burghers,  on 
the  ground  of  their  sin,  and  of  their  contumacyin 
it.  But  an  approbation  of  this  and  the  preceding 
censures,  has  never  been  made  a  term  either  of 
Christian  or  of  ministerial  communion  among  the 
Antiburghers. 

This  rupture  took  place  in  1747',  since  which 
period  they  have  met  in  different  synods,  and  no 
attempts  to  effect  a  reunion  have  yet  been  success- 
ful. They  still  hold  separate  comnmnion,  although 
much  of  their  former  hostility  has  been  laid  aside  ; 
and  each  of  the  societies,  thus  divided,  has  still 
claimed  to  itself  the  lawful  constitution  of  The  As- 
sociate Synod.  The  Antiburghers  consider  the 
Burghers  as  too  lax,  and  not  sufficiently  stedfast  to 
their  testimony.  The  Burghers,  on  the  other  hand, 
contend,  that  the  Antiburghers  are  too  rigid,  in 
that  they  have  introduced  new  terms  of  commu- 
nion into  the  society. 

The  established  Kirk  of  Scotland,  both  parties- 
tell  us,  still  perseveres  in  a  course  of  defection  from 
her  professed  principles ;  and  the  grounds  of  se- 
cession, which  at  first  were  sufficient  to  justify  a 
separation  from  her  communion,  have  been  increa- 
sing, say  they,  in  number  and  in  strength  to  tht; 
present  day. 

See  a  pamphlet,  entitled,  "  An  Historical  Ac- 
count of  the  Rise  and  Progress  of  the  Secession, ^^  by 
the  late  Mr.  Brown  of  Haddington. 


204  seceders, 

Doctrine,  Church  Government,  Wor- 
ship, AND  Discipline. — Both  parties  of  Seced- 
ers  avow  their  adherence  to  the  Scriptures  as  the 
only  rule  of  faith  aiid  practice ;  and  as  they  be- 
lieve that  few  decry  confessions  of  faith  for  subor- 
dinate standards,  but,  in  order  to  vent  some  erro- 
neous dream,  they  also  avow  their  adherence  to  the 
Westminster  Confession  of  Faith,  the  Assembly's 
Catechisms,  Larger  and  Shorter,  and  to  the  Di- 
rectory for  Worship,  and  Form  of  Presbyterian 
Church-government ,  thereto  subjoined,  and  to  the 
National  Covenant  of  Scotland,  ^\\(\.  Solemn  League 
of  the  Three  Kingdoms.  So  that  their  church-go- 
vernment is  presbyterian,  and  their  tenets  strictly 
Calvinistic.  But  ^^  hatever  mio-ht  have  been  the 
views  of  former  Presbyterians,  many  Seceders  now 
profess  to  disavow  the  possibility  of  any  obligation 
to  propagate  their  principles  by  any  means  of  a 
compulsory  nature,  or  such  as  are  hostile  to  liber- 
ty of  conscience. 

In  the  year  1742,  the  Associate  Presbytery  pub- 
lished An  Act  concerning  the  Doctrine  of  Grace, 
vindicating  it  against  different  acts  of  Assembly- 
passed  in  prejudice  of  it.  Their  form  of  worship 
is  the  same  as  in  the  established  Kirk ;  and  their 
discipline  "  is  much  the  same  with  what  was. 
once  universally  practised  in  the  Church  of  Scot- 
land, but  now  almost  generally  disused.  Hence 
sundry  of  the  less  conscientious  Seceders  falling 
into   scandal,   return  to  the  established  Church, 


SECEDERS.  205 

ihat  they  may  altogether  avoid,  or  only  receive  a 
very  slight,  censure."* 

At  the  ordination  of  their  ministers  they  use  a 
formula  of  a  similar  kind  with  that  of  the  establish- 
ed Kirk,  which  their  ministers  are  bound  to  sub- 
scribe, when  called  to  it :  and  if  any  of  them  teach 
doctrines  contrary  to  the  Scriptures,  or  the  West- 
minster  Confession  of  Faith,  they  are  sure  of  being 
thrown  out  of  their  comnmnion. 

By  this  means  uniformity  of  sentiment  is  preserv- 
ed among  them ;  nor  have  any  of  their  ministers, 
excepting  one  or  two,  been  prosecuted  for  error  in 
doctrine  since  the  commencement  of  their  secession. 

The  Seceders  have  ever  she^vn  themselves  warm- 
ly attached  to  the  established  government. — See 
their  principles  respecting  civil  government,  pub- 
lished by  them  in  1744,  to  which  they  still  profess 
to  adhere. 

*  Mr.  Brown's  Account,  p.  66. 


vol.  III.  D  d 


♦. 


BURGHER  SECEDERS, 


OR 


ASSOCIATE  SYNOD. 


For  the  instruction  of  their  people,  the  Burghers 
have  pubUshed,  as  occasion  seemed  to  require,  A 
IVarning  against  looseness  in  Principle  arid  Prac- 
tice^ pubhshed  in  1770; — The  Re-exhibition  of 
the  Testimony^  and  a  JFarning  againt  Popery^ 
both  pubhshed  in  1779;^ — and  A  Warning  against 
Socininanism,  particularly  in  the  Writings  of  Dr. 
M'Gill,  in  1789.  And  the  doctrines  \mch  they 
teach,  relati\e  to  faith  and  practice,  are  exhibited 
at  great  length  in  an  explanation  of  the  West- 
minster Assembly's  Shorter  Catechism,  by  way  of 
question  and  answer,  in  two  parts,  composed 
chiefly  by  Mr.  James  Fisher,  late  of  Glasgo^v, 
published  by  common  consent,  and  ^hich  haa 
undergone  various  impressions.  This  catecheti- 
cal explanation  was  undertaken  in  consequence 
of  an  appointment  or  recommendation  of  the  sy- 
nod, previous  to  the  above-mentioned  division,  al- 
though not  finished  till  some  considerable  time  af- 
terwards.    It  is  usually  called  The  Synod^s  Cate- 


BURGHER    SECEDERS-  207 

chism;  and  is  held  in  great  esteem  also  among  the 
members  of  the  other  branches  of  the  secession. 

For  thirty  years  past  the  increase  of  both  par- 
ties in  the  secession  has  been  rapid  and  extensive^ 
and  the  congregations  belonging  to  both  are  now 
about  two  hundred,  or  more ;  some  of  which  con- 
sist of  upwards  of  one  thousand  members.  Which 
party  has  the  greatest  number  of  followers,  is  not 
ascertained;  but  the  Antiburghers  have  all  along 
had  the  greatest  number  of  ministers,  though 
even  here  the  Burghers  seem  to  gain  ground. 

The  supreme  court  among  the  Burghers  is  sty  led 
The  Burgher  Associate  Synod^  of  w  hich  there  is 
one  in  Scotland,  and  another  in  Ireland.  The  sy- 
nod in  Scotland,  which  commonly  meets  in  Edin- 
burgh in  May  and  September,  is  subdivided  into 
#ew,  and  that  of  Ireland  into  four  presbyteries:* 
They  have  also  a  presbytery  in  JVova  Scotia.  The 
number  of  their  ministers,  in  Britain,  was,  in 
1802,  almost  an  hundred,  besides  vacant  charges, 
which  were  then  upwards  of  twent) .  They  are 
legally  tolerated  in  Ireland;  and  government 
lately  granted  500/.  per  annum,  and  have  now 
added  other  500/.  for  their  ministers ;  w  hich,  when 
divided  among  them,  aftbrds  about  20/.  to  each, 
over  and  above  the  stipend  which  he  receives  from 
his  hearers. — The  Burgher  and  most  of  the  Ajiti- 

*  Their  presbyteries  in  Scotland  are,  Edinburgh,  Glas- 
gow, Kilmarnock,  Falkirk,  and  Sliding,  Dunfermline, 
Perth,  Coldstream,  Selkirk,  Aberdeen  : — Those  iu  Ire- 
land are,  Downe,  Monaghan,  Derry,  and  Tirone. 


208  •    BURGHER   SECEDERS. 

burgher  ministers,  with  some*of  those  who  in  Scot- 
land are  called  Cameronians^  residing  in  the  United 
States,  formed  a  coalition  some  years  ago,  and 
joined  in  a  general  synod,  which  they  call  the  Re- 
formed Synod  of  Nexv  York  and  Pennsylvania. 

A  division  took  place  in  this  branch  of  the  Se- 
cession in  the  year  1799.  Since  that  time,  the 
two  parties,  now  quite  distinct,  have  been  known 
by  the  names  of  the  Old  Light  Burghers,  and  the 
JVew  Light  Burghers,  The  former,  who  adhere 
to  their  original  principles,  are  divided  into  three 
presbyteries,  Edinburgh,  Glasgow,  and  Perth;  and 
I  understand  that  an  account  of  their  rise  and  pro- 
gress;— an  abstract  of  their  principles,  &c.  will 
soon  be  published,  by  authority  of  the  Synod. 

Whether  the  other  party  mean  to  confine  their 
light  under  a  bushel,  I  know^  not;  but  by  no  en- 
deavours have  I  yet  been  able  to  catch  a  glimpse 
of  it,  more  than  to  enable  me  to  say,^at  tliey 
are  warmer  friends  to  liberty  of  conscience  than 
their  brethren  of  the  Old  Light,  who  seem  to  ad- 
here more  closely  to  the  Covenants,  and  to  see  the 
necessity  of  a  little  wholesome  coercion,  or  restraint, 
at  least,  to  those  whom  they  deem  heretics. 


ANTIBURGHER  SECEDERS, 


OR 


GENERAL  ASSOCIATE  SYNOD. 


The  constitution  of  the  Antiburgher  society  dif- 
fers very  little  from  that  of  the  Burghers. 

The  supreme  court  among  them  is  designated 
The  General  Associate,  or  Afitidurgher  Sijnod; 
having  under  its  jurisdiction  three  provincial  sy- 
nods in  Scotland,  and  one  in  Ireland.  They  have 
also  several  Presbyteries  lately  formed  into  a  Sy- 
nod, within  the  bounds  of  the  United  States  of 
North  America ;  and  a  Presbytery  in  Nova  Scotia, 
immediately  depending  on  the  General  Synod. 
The  three  synods  of  Edinburgh,  Perth,  and  Glas- 
goxu,  in  Scotland,  consist  of  three  presbyteries 
each;*  and  besides  these,  those  of  Elgin  and 
Aberdeen  are  in  immediate  subordination  to  the 
General  Synod. 

The  synod  of  Ireland  consists  of  fiNc  presbyte- 
ries, viz.  Markethill,  Belfast,  Temple- Patrick  and 

*  Viz.  1.  Edinburgh,  Kelso,  and  Dumfries;   2.  Perth^ 
Kirkaldy, and  Forfar;  S.Glasgow,  Stirling, and  Kilmarnock 


210  ANTIBURGHEIl   SECEDERS. 

Ahogliill,  Deny,  and  Newtofi  Limavady.  They 
have  also  a  few  congregations  in  England,  under 
the  inspection  of  different  presbyteries  in  Scotland. 
— The  Antiburghers,  as  well  as  the  Burgher  Sece- 
ders,  have  a  professor  of  theology  of  their  own  per- 
suasion ;  whose  lectures  every  candidate  for  the  mi- 
nistry is  obliged  to  attend  for  four  or  five  sessions,  or 
winters,  after  having  received  an  university  educa- 
tion ;  and  the  trials  required  in  order  to  license,  or 
ordination,  are  the  same  as  in  tlie  established  Kirk. 

In  this  branch  of  the  secession,  covenanting  is 
practised  in  particular  congregations  occasionally, 
when  a  considerable  number  of  individuals  testify 
their  desire  of  an  opportunity,  and  satisfy  their  mi- 
nisters, with  respect  to  their  knowledge  of  the  na- 
ture and  circumstances  of  the  dut}\  It  is  not, 
however,  imposed  upon  any  ;  nor  is  it  commonly 
repeated  by  the  same  persons.  On  the  other  hand, 
the  Burghers  acknowledge,  that  covenanting  is  a 
moral  duty,  and  that  the  solemn  vows  ofctheii*  an- 
cestors are  obligatory.  But,  since  the  separation, 
tliey  have  never  engaged  in  that  work;  and  the 
reason  they  have  assigned  for  not  doing  it  is,  that 
this  is  not  the  proper  season. 

The  General  Associate  Synod  have  recently 
published  a  display  of  their  principles  in  a  Testi- 
mony, and  A'arrative  prefixed;  in  \\hich  they  are 
exhibited  in  a  more  simple  form  than  before,  as 
they*had  till  now  been  dispersed  through  a  variety 
of  different  publications.  * 

"  But  the  simplification  of  her  principles  did  not 


OR   GENERAL    ASSOCIATE   SYNOD.  211 

seem  to  be  all  that  was  necessary  in  the  secession 
church.  She  had  been  charged  by  other  societies 
with  persecuting  principles.  Many  of  her  mem- 
bers, both  in  public  and  in  private  stations,  had,  for 
many  years,  found  the-  difficulty  of  even  satisfying- 
their  own  minds  on  this  head.  Private  Christians 
had  often  felt  scruples  with  respect  to  the  usual 
engagements  at  receiving  baptism  for  their  chil- 
dren. Candidates  for  the  ministry  had  submitted 
to  be  licensed,  or  to  be  ordained,  only  in  the  way 
of  having  liberty  gi'anted  them  to  express  to  the 
court  in  what  sense  only  they  could  be  viewed  as 
giving  their  assent  to  some  articles  in  the  public 
profession. 

"  It  was  admitted,  that  so  far  back  as  the  year 
1743,  the  x\ssociate  Presbytery  had,  in  their  ^71- 
sivers  to  Mr.  jVaim^s  Reasons  of  Dissent^  given 
such  an  account  of  the  origin  and  nature  of  ma- 
gistracy, as  to  secure  the  rights  of  conscience.  For 
they  taught,  that  the  whole  institution  and  end 
of  the  office  of  civil  rulers,  '  lie  within  the  com- 
pass of  natural  principles.'  But  a  \'ariet}''  of  other 
assertions  in  their  public  papers  did  not  seem  per- 
fectly to  tally  with  this  doctrine.  Particularly, 
they  were  at  a  loss  to  reconcile  with  this  a  clause 
in  what  was  commonly  called  The  Judicial  Act 
and  Testimony,  enacted  anno  1736 ;  in  whicli 
the  presbytery  condemn  as  sinful  the  toleration 
granted  to  Episcopalian  Dissenters  in  Scotland, 
by  the  act  of  Queen  x\nne,  1712,  calling  it '  an 
almost  boundless  toleration,  by  which  the  go- 
vernment and  discipline  of  this  church  were  ex- 


212  ANTIBURGHER   SECEDERS, 

ceedingly  weakened,  and  a  \\^de  door  was  opened 
for  laxness  in  principle  ;  as  a  stroke  and  judgment 
upon  this  church  and  land.'  The  same  language 
was  used  in  the  former  Acknowledgment  of  Sinsy 
with  this  addition,  that  *  in  consequence  of  this  tole- 
ration^ the  superstitious  and  corrupt  worship  of  the 
Church  of  England  is  set  up  in  all  the  corners  of 
the  land.' 

"  They  also  found  it  necessary  to  extend  the  li- 
mitation with  which  the  General  Assembly  of  the 
Church  of  Scotland  had  at  first  receiv  ed  the  JVest- 
minster  Confession  of  Fait h^  especially  with  respect 
to  that  article,  chap,  xxiii.  in  which  it  is  declai'ed, 
that  although  '  the  civil  magistrate  may  not  as- 
sume the  power  of  the  keys  of  the  kingdom  of  hea- 
ven, yet  he  hath  authoritj',  and  it  is  his  duty  to  take 
order^  that  all  blasphemies  and  heresies  be  sup- 
pressed,' &c. ;  and  that,  in  chap.  xxi.  which  de- 
clares, that  those  '  who  publish  erroneous  opinions, 
— which  are  desti'uctive  to  the  external  pfeace  and 
order  which  Christ  hath  established  in  the  church — 
may  lawfully  be  called  to  account,  and  proceeded 
against,'  not  only  '  by  the  censures  of  the  church,' 
but  '  by  the  power  of  the  civil  magistrate.' 

"  As  they  acknowledged  the  obligation  of  the 
corvenants  of  their  ancestors,  they  also  found  it  ne- 
cessary to  be  more  explicit  than  they  had  for- 
merly  been,  in  declaring  in  what  sense  they, 
adhered  to  them ;  and  particularly,  as  the  term 
extirpation,  used  in  the  Solemn  Leapie,  had  been 
gjenerally  understood  as  implying  a  resolution  to 


OR   GENERAL   ASSOCIATE   SYNOD.  213 

tmploy  carnal  power,  they  found  it  necessary  to 
declare,  (as  they  have  actually  done  in  the  New 
Display  of  their  Testimony,  chap,  xviii.)  that 
'  whatever  means  any  persons,  either  in  former 
or  present  times,  might  think  themselves  bound  to 
employ  for  the  extirpation  of  these  evils,'  (popery, 
prelacy,  &c.);  yet  they,  '  in  adhering  to  the  reli- 
gious reformation  engaged  to  in  this  covenant,  ut- 
terly disclaim  all  obligation  to  use  any  methods  in- 
consistent with  liberty  of  conscience  in  prosecuting 
the  ends  of  it.' 

"  As  some  seemed  to  have  their  minds  warped 
with  the  idea  of  covenant-obligation  arising  from 
civil  deeds  and  acts  of  parliaments,  it  seemed  also 
necessary  to  rest  it  on  its  proper  ground — the  -vo- 
luntary act  of  the  church  of  Christ. 

"  While  the  overture,  containing  a  new  state- 
ment of  the  principles  of  the  secession,  was  before 
the  supreme  court,  several  members  opposed  the 
proposed  alteration ;  although  it  is  a  well-known 
fact,  that  some  of  these  had  formerly  the  very 
same  scruples  with  their  brethren.  Even  when 
this  o\-erture  was  enacted,  with  very  few  dissentino- 
voices,  the  General  Synod  wished  to  exercise  all 
tenderness  towards  those  who  differed  from  them. 
They  could  not,  indeed,  admit  the  use  of  two  For- 
mulas^ or  of  two  Acknowledgments  of  Sins.  But 
they  were  willing,  as  far  as  possible,  to  dispense 
with  any  concurrence  on  the  part  of  their  dissenting 
brethren,  in  giving  license  or  ordination.  Nor  did 
they  enforce  any  procedure  in  covenanting  on  any 

vofc.  iir.  E  e 


214  ANTIBURGHER   SECEDERS, 

of  them.  They  carried  theii'  forbearance  so  far 
indeed,  as  to  allow  their  brethren  to  receive  acces- 
sions to  the  former  Testimony,  if  they  did  not  re- 
ject those  persons  who  preferred  the  other.  Four 
ministers,  however,  protested  against  the  synod, 
and  afterwards  formed  themselves  into  a  presbyte- 
ry. In  their  protest,  they  assert,  that  the  synod, 
because  they  prohibited  the  use  of  the  former  Ac- 
knowledgment  and  Formula^  had  excluded  them 
from  communion  by  the  new  terms  and  constitu- 
tion ■\\hich  they  had  adopted.  But  the  forbear- 
ance of  the  synod  shews  on  what  a  slender  founda- 
tion this  charge  is  founded.  They  also  affirmed, 
that  the  system  of  doctrine  formerly  held,  '  expli- 
cidy  avows  a  right  of  private  judgment  competent 
to  every  man  in  all  moral  or  religious  concerns ;  so 
as  not,  however,  to  be  incompatible  w4th  tlie  right 
of  rulers,  civil  or  ecclesiastical,  to  judge  and  act  in 
subordination  to  divine  laws,  natural  or  revealed, 
for  promoting  the  public  good.'  But,  it  is  obvi- 
ous, that  here  the  '  right  of  private  juc^nent'  is 
so  clogged,  that  there  is  reason  to  suspect,  that 
those  >\'ho  should  claim  the  benefit  of  it,  might  be 
permitted  only  to  think  for  themselves  ;  and  that 
the  free  exercise  of  their  religion  might  be  reckon- 
ed inconsistent  witli  the  public  good. 

"  They  charged  the  General  Synod  with  Inde- 
pendent and  sectarian  principles,  for  no  other  rea- 
son, as  far  as  appeared,  but  because,  in  former 
times,  the  doctrine  of  toleration  was  accounted  a 
sectarian  error,  by  too  many  who  called  themselves 
Presbyterians. 


OR    GENERAL   ASSOCIATE   SYNOD.  215 

"  The  Synod  were  also  represented  as  opposing 
public  reformation,  merely  because  they  did  not 
see  the  propriety  of  carrying  on  this  by  means  of 
carnal  weapons,  or  of  blending  civil  and  sacred 
things  in  the  same  covenant. 

"  It  was  also  affirmed,  that  the  Synod  had  '  raised 
a  new  partition  wall  between  the  secession  and  the 
established  Church,   which  would  prevent  a  re- 
union, even  although  the  corruptions  were  remov- 
ed, of  which  the  Seceders  at  first  complained.' 
As  the  dissenting  brethren  still  declined  to  give  a 
fair  and  particular  statement  of  their  own  views,  as 
to  those  points  in  which  they  differed ;  and  seemed 
rather  at  a  loss  as  to  such  specific  grounds  as  might 
appear  to  warrant  a  separation  ;   they  pretended, 
that  the  new  statement  of  the  principles  of  the  se- 
cession was  not  consistent  with  the  idea  of  civil  es- 
tablishments of  religion  ;  and  attempted  to  \vrest 
some  modes  of  expression  in  the  overture,  as,  at 
least  by  inference,   bearing  this  meaning.      But 
whatever  construction  may  be  put  on  some  expres- 
sions, and  W'hatever  be  the  sentiments  of  particular 
members,  it  is  undeniable,  that  the  Synod,  as  a 
body,  carefully  avoided  entering  into  this  question, 
being  generally  convinced  that  they  had  no  call  to 
it ;  and  it  being  also  well  known,  that  this  was  a 
point  on  which  they  would  not  be  of  one  mind. 

"  There  is  no  reason  to  believe,  that,  if  the  cor- 
ruptions complained  of,  in  the  Church  of  Scotland, 
were  removed,  the  mere  legal  establishment  would 
be  viewed,  by  any  of  the  members  of  Synod,  as  a 
sufficient  bar  to  re-union. 


216  ANTIBURGHER    SECEDERS. 

"  Although  the  Sjnod,  for  the  preservation  of  or- 
cler  and  consistency  of  communion,  found  them- 
seh  es  reduced  to  the  disagreeable  necessity  of  de- 
posing three  of  the  four  brethren  who  joined  in  the 
protest,  the  censure  did  not  at  all  proceed  on  the 
gromid  of  their  peculiar  principles  as  to  the  power 
of  the  civil  magistrate  in  matters  of  religion,  but  on 
that  of  the  schismatical  course  they  had  followed, 
particularly  in  erecting  a  presbytery,  in  direct  oppo- 
sition to  the  General  Synod.  With  respect  to  one 
of  the  four  protesters,  the  Synod  agreed  to  suspend 
the  process,  because  they  learned  that  he  was  in  a 
declining  state  of  health  ;  and  although  he  after- 
wards wrote  against  the  Synod,  no  censure  was 
ever  inflicted  on  him."^ 

The  agitation  of  these  questions  respecting  the 
connexion  between  church  and  state,  and  national 
covenants,  and  the  introduction  of  changes  into  the 
public  formularies,  in  consequence  of  this,  liaA'ing 
thus  occasioned  a  division  in  this  bran\!4i  also  of 
the  secession,  and  the  establishment  of  a  new  pres- 
bytery ;  I  have  likewise  been  favoured  with  the 
following  account  of  it,  and  of  the  disputes  w  hich 
gave  rise  to  it,  by  one  of  the  protesting  brethren, 
now  a  member  of  the  Constitutional  Associate  Pres- 
bytery^ which  is  the  name  by  which  they  wish  to, 
be  disungiushed, 

*  8CP  The  above  statement  of  the  difference  between 
the  protesting  brethren  and  the  General  Synod,  was  trans- 
mitted to  me  by  a  member  of  that  Synod.  * 


CONSTITUTIONAL 


ASSOCIATE   PRESBYTERY. 


*'  The  members  of  this  presbytery  belonged  to 
the  General  Associate  (or  Antiburgher)  Synod,  and 
were  divided  from  it  in  the  following  way : — As 
fkr  back  as  1795,  there  was  laid  before  the  synod 
Ari  Overture  Jor  a  Confession  and  Testimony^  with 
a  Narrative  prefixed^  proposed  as  a  substitute  for 
The  Judicial  Testimony^  enacted  by  the  original 
Associate  Presbytery^  and  hitherto  used  as  a  term 
of  admission  into  the  society.  Soon  after,  were 
also  introduced,  Overtures  for  a  new  bond  of  cove- 
nanting^ and  a  new  formula  of  questions  for  ordina- 
tion and  license.  A  number  of  members  of  synod 
declared  their  disapprobation  of  these  overtures,  as 
containing  doctrines  contrary  to  Scripture,  the 
Confession  of  Faith,  and  public  papers  of  the  se- 
cession on  the  heads  of  the  exercise  of  civil  autho- 
rity in  supporting  religious  institutions,  liberty  of 


218  CONSTITUTIONAL 

conscience,  and  national  covenants;  and  they  op- 
posed their  passing  into  a  law,  as  an  innovation  of 
the  constitutional  terms  of  communion.  Notwith- 
standing this  opposition,  the  synod,  after  various, 
delays  and  changes,  did  at  last,  in  1804,  by  a  great 
majority,  formally  enact  these  overtures,  and  esta- 
blish them  as  public  laws.  By  a  subsequent  act, 
they  also  prohibited  the  ministers,  who  had  oppos- 
ed the  new  deeds,  from  making  use  of  the  former 
bond  for  covenanting,  and  formula  of  ordination ; 
and  declared,  that  it  was  expected,  that  they  should, 
neither  from  the  pulpit,  nor  press,  impugn,  or  op- 
pose, the  principles  now  stated  by  the  svnod.  This 
act  was  declared  by  these  ministers  to  be  a  new  and 
unwarrantable  imposition  on  their  consciences,  and 
ministerial  liberty  of  testifying  against  defections. 
They  accordingly  gave  in  a  protestation;  in  which 
they  required,  that  the  new  terms  of  communion 
should  he  repealed,  and  other  grievances  of  which 
they  had  complained,  taken  into  consideration  and  ' 
redressed :  to  which  requisition,  the  syflbd,  at  their 
meeting  in  May  1806,  gave  a  decided  negative. 
Upon  this,  Air.  Bruce,  minister  of  Whitburn,  (the 
professor  of  divinity,)  Mr.  Aitkin  of  Kirriemuir, 
Mr.  Hog  of  Kelso,  and  Mr.  M"-  Crie  of  Edinburgh, 
presented  to  the  synod  a  joint  paper,  in  which 
they  renewed  their  former  protestations  against 
the  late  deeds ;  declared,  that  the  synod  had  ex- 
cluded them  from  communion  by  the  new  terms 
and  constitution  which  they  had  adopted;  and 
that  nothing  remained  for  them  but  to  exercise 


ASSOCIATE    PRESBYTERY.  219 

iheir  ministry  apart,  maintaining  communion  upon 
the  former  ground  of  the  secession. 

^  "  This  paper  may  be  viewed  as  containmg  an 
authentic  statement  of  -their  sentiments  upon  the 
controverted  articles,  and  of  the  grounds  of  their 
complaint  against  the  synod.  In  it  they  declare 
their  satisfaction  with  that  system  of  doctrine  held 
by  the  Reformed  Presbyterian  Church  of  Scotland, 
which  clearly  defines  the  due  distinction  between 
civil  and  religious  societies,  the  independence,  pro- 
per province,  and  rights  of  each  ;  which  disclaims 
an  Erastian  as  well  as  a  popish  supremacy  over  the 
church,  and  any  lordship  or  legislative  human  au- 
thority over  the  faith  and  consciences  of  men; 
which  exphcitly  avowed  the  right  of  a  private  judg- 
ment competent  to  every  man  in  all  moral  and  re- 
ligious concerns,  so  as  not,  howe^'er,  to  be  incom- 
patible with  the  right  of  rulers,  civil  or  ecclesiasti- 
cal, to  judge  and  act  in  subordination  to  divine 
laws,  natural  or  revealed,  for  promoting  the  pub- 
lic good  ;  w  hich  never  taught,  that  the  Christian 
faith  should  be  forcibly  imposed,  or  that  ti'ue  re- 
ligion can  ever  be  produced  or  promoted  by  vio- 
lence. They  declare,  that  they  consider  persecu- 
tion for  conscience  sake,  as  one  of  the  most  odious 
and  intolerable  species  of  persecution;  and  that 
the  spirit  of  Satan  eminently  appeared  in  the  sys- 
tem of  compulsion  adopted  by  the  anti- christian 
powers,  and  too  closely  copied  in  many  of  die  sta- 
tutes and  measures  employed  against  Nonconforr 
mists  in  Britain. 


220  CONSTITUTIONAL 

"  But  they  think,  that,  in  tlie  fullest  consistency 
with  these  principles,  they  can  maintain,  that  when 
the  world,  or  any  particular  kingdom,  was  subject- 
ed to  such  tyranny,  and  when  all  who  favoured, 
reformation  were  exposed  to  such  violence,  the 
joint  efforts  of  men  of  all  ranks,  and  the  co-opera- 
tion of  the  temporal  and  spiritual  power,  were  war- 
rantable and  necessary  for  introducing  and  secu- 
ring a  public  reformation ;  and  that  associations, 
sanctioned  by  solemn  covenants  and  oaths,  (not  of 
a  mere  civil,  but  of  a  religious  or  mixed  nature,) 
were,  in  such  circumstances,  most  needful,  reason- 
able, and  beneficial.  They  think  also,  that  the 
ordinary  exercise  of  civil  authority,  even  in  more 
quiet  times,  is  necessary  and  conducive  to  the  bet- 
ter promoting  of  the  interests  of  morality  and  reli- 
gion, and  may  warrantably  be  employed  in  settling, 
not  only  the  secular  affairs  of  commonwealths, 
but  also  the  peace,  order,  and  security  of  the  church 
of  Christ,  in  the  permanent  enjoyment  of  her  own  ' 
peculiar  liberties  and  government;  andalsS  in  coun- 
tenancing religious  institutions. 

♦'  In  these  views,  they  declare,  that  they  see  rea- 
son to  continue  their  approbation  of  the  docti-ines 
of  the  TFestminster  Confession  of  Faith  on  these 
heads,  as  formerly  adopted  in  the  secession,  of  the. 
NatioJial  Covenant  aiid  Solemn  League  of  the  Three 
Kingdoins  in  behalf  of  the  Protestant  interest, 
and  of  the  reformation  formerly  attained,  both  in 
the  ecclesiastfcal  and  civil  setdement,  as  appro- 
ved both  in  their  former  Testimony,  and  in  the  de- 
claration of  principles  respecting  civil  government. 


ASSOCIATE   PRESBYTERY.  221 

"  They  charge  the  synod  with  adopting  and  ob- 
truding upon  the  body  a  scheme  very  different, 
\vitli  giving  countenance  to  sentiments  on  these 
heads  usually  accounted  Sectarian  and  Indepen- 
dent, and  which  they  had  solemnly  renounced ; 
with  maintaining,  that  the  interests  of  religion  per- 
tained to  civil  government  in  no  shape  farther  than 
to  secure  equal  liberty  to  all  religious  systems, 
while  the  peace  and  secular  interests  of  society 
were  not  injured ;  so  that  a  national  religion,  na- 
tional churches,  and  national  covenants,  are  explo- 
ded ;  all  tests  A\hich  make  any  religious  distinc- 
tions, used  for  offices  of  power  and  trust,  supreme 
or  subordinate,  are  condemned,  and  the  precepts, 
examples,  predictions,  and  promises  in  the  Old 
Testament,  M'hich  have  been  hitherto  adduced  as 
warrants  for  such  things,  are  declared  to  be  inap- 
plicable, and,  in  this  view,  inconsistent  with  the 
nature  of  the  New  Testament.  'I'he  synod  having 
moulded  their  public  profession  in  agreeableness  to 
these  principles,  and  refused  to  repeal  the  obnox- 
ious  deeds,  the  protesters  having  no  freedom  to  re- 
nounce their  former  profession,  which  they  solemn- 
ly engaged  to  maintain  through  life,  or  to  adopt 
that  which  has  been  substituted  in  its  room,  and 
finding  no  longer  access  to  continue  judicial  con- 
tendings  in  synod,  or  to  enjoy  ministerial  freedom 
in  co-operation  with  it  as  now  constituted,  declare 
and  protest,  th^t  in  tlie  present  state  of  exclusion, 
into  which  tliey  have  been  reluctantly  driven  by  the 
prevailing  party  in  synod,  (which  they  Avish  may 
be  short,)  they  shall  be  at  liberty  to  maintain  their 

VOL.    III.  F  f 


222  CONSTITUTIONAL 

former  profession  and  commtinion,  as  formerly  stat- 
ed, with  ministers  and  people,  and  have  a  right  to 
the  exercise  of  ministerial  or  judicative  powers,  as 
they  may  have  a  call,  and  reckon  it  conducive  to 
edification  to  use  this  right,  notwithstanding  any 
censure  or  sentence  which  the  synod  may  pass  to 
the  contrary. 

"  At  the  same  time  they  disclaim  all  idea  of  fol- 
lowing any  di\  isivc  course  from  the  reformed  and 
covenanted  Church  of  Scotland,  and  the  original 
secession  testimony,  or  desire  of  multiplying  the 
numerous  religious  parties  under  \\'hich  our  land 
already  groans.  So  far  from  this,  one  great  reason 
of  their  opposition  to  the  innovations  made  by  the 
synod  is,  that  they  raise  a  new  partition-wall  be- 
tween the  secession  and  the  established  Church, 
with  other  denominations  who  still  profess  an  ad- 
herence to  the  JVestminster  Confession^  and  would 
prevent  a  re-union,  even  although  all  the  corrup- 
tions were  removed,  of  which  SecedWs  at  first 
complained.  In  conclusion  they  declare,  tliat  they 
shall  ever  be  ready  to  countenance  any  intercourse 
or  attempts  which  may  have  a  tendency  to  remove 
subsisting  differences  between  their  brethren  and 
them,  or  between  them  and  evangelical  minis- 
ters and  Christians  of  other  denominations,  who  are 
willinsf  to  admit  the  Westminster  standards  as  the 
basis  of  ecclesiastical  union. 

"  After  waiting  for  some  time,  and  finding  that 
there  was  no  prospect  of  a  door  being  opene(^  foi* 


ASSOCIATE   PRESBYTERY.  223 

their  return  to  the  synod,  but  that,  on  the  contrary, 
measures  were  employed  for  enforcing  compliance 
with  the  new  terms,  the  above-named  ministers  did, 
after  serious  deliberation,  agree  to  constitute  them- 
selv^es  into  a  presbytery.  This  took  place  in 
August  1806.  They  soon  afterwards  published 
their  reasons  for  this  step.  As  there  were  already 
Associate  Presbyteries  in  different  connexions,  to 
avoid  confusion,  they  agreed  to  join  the  term  Con- 
stitutional with  that  of  Associate;  as  this  also  might 
serve  to  express  their  adherence  to  the  true  consti- 
tution of  the  reformed  Church  of  Scotland,  as  stated 
in  her  standards  and  reformation-acts,  and  to  the 
original  constitution  of  the  Associate  Presbytery 
and  Synod. 

"  See  a  Statement  of  the  Difference,  &c.  publish- 
ed at  the  desire  of  the  Constitutional  Associate 
Presbytery,  by  Thomas  M'Crie,  minister  of  the 
Gospel,  Edinburgh. 

"  Soon  after  the  constitution  of  this  presbytery^, 
it  was  joined  by  four  other  ministers,  who  were 
connected  with  the  synod;  and  they  have  received 
accessions  and  applications  for  sermon  from  a  num- 
ber of  people  in  different  quarters  of  Scotland. 
The  General  Synod  proceeded  to  depose,  from  the 
office  of  the  ministry,  four  of  these  ministers  on  ac- 
count of  their  conduct  in  this  affair,  without  any 
charge  of  eiTor  or  immorality. 

"  Professor  Bruce  has  published  a  Revieiv  of 
these  censures." 


224  SECEDERS. 

Miscellaneous  Remarks. — The  Seceders, 
steady  to  their  principles,  and  rij^id  in  their  morals, 
have  been  understood  as  confining  salvation  within 
the  pale  of  their  own  society ;  but  this  they  deny, 
and  believe,  that  all  who  hold  the  fundamental  doc- 
trines of  Christianity,  however  much  they  may 
differ  from  them  in  other  matters,  are  their  brethren 
in  Christ.  They,  however,  pai'ticularly  tlie  ^titi- 
bw'ghers,  hold  no  communion  with  other  societies, 
nor  do  thev  hear  orthodox  ministers  of  a  different 
persuasion. 

Believing  that  the  people  have  a  natural  right  to 
choose  their  own  pastors,  the  settlement  of  their 
ministers  always  proceeds  upon  a  popular  election ; 
and  the  candidate,  who  is  elected  by  the  majority, 
is  ordained  among  them,  all  the  males,  then  in  com- 
munion, being  allowed  to  vote.* 

It  does  not  appear  that  the  Seceders  are  likely  to 
return  soon  to  the  established  Kirk,  from|^'hich  they 
broke  off,  though  they  tell  us  that  they  are  willing 
to  unite  with  the  established  judicatures,  whenever 
they  observe  them  reforming  from  the  various  and 
growing  defections  introduced  since  the  revolution. 

Nor  is  there  much  more  probability  of  a  speedy 
union,  however  desirable,  among  themselves,  though 
in  many  things  they  perfectly  agree. 

With  both  parties  of  the  Seceders,  "  I  hope," 
says  Mr.  Brown,  "  the  gospel  is  preached  in  puri- 

*  Both  classes  of  Burghers  allow  the  females  also  to  vote. 


SECEDERS.  225 

ty,  and  endeavours  used  to  commit  the  ministry 
only  to  serious  and  faithful  men. — With  both, 
ministers  deliver  three  public  discourses  on  Sab- 
bath, through  the  most,  and  not  a  few  through  the 
whole  of  the  year.  With  both,  I  hope,  ministers 
endeavour  publicly  to  catechise,  and  privately  to 
visit  their  congregations,  at  least  once  a  year,  with- 
out respect  of  persons. — With  botli,  the  private  ad- 
ministration of  baptism  is  detested  and  shunned, 
as  an  abjured  relic  of  popery  ;*  with  both,  minis- 
ters dispense  the  Lord's  Supper  07ice,  and  sundry 
of  them,  tivice  a  year.  Neither  party  allow  them- 
selves, in  admitting  to  the  sacraments,  such  as  have 
no  visible  appearance  of  saintship,  nor  without  ex- 
amination into  both  their  knowledge  and  character; 
— and  gross  ignorance  of  the  christian  faith ; — ne- 
glect of  secret  and  family  worship, — cursing  or 
swearing  in  ordinary  conversation,  or  even  in  pas- 
sion ; — playing  at  cards  or  dice,  idleness,  or  unne- 
cessary labour  or  travel  on  the  Lord's  day; — ap- 
parent hatred  of  others,  or  notorious  neglect  of  re- 
lative duties  to  them,  or  squabbling  with  them ; — 
drunkenness — promiscuous  dancingt— obscene  lan- 
guage, or  other  apparent  approaches  to  uncleanness 
■ — clandestine   marriagej — fornication — dishonest}^' 

*  See  above,  Vol.  ii.  p.  309. 

t  This  point,  I  understand,  was  reasoned  in  the  General 
Associate  Synod,  when  their  principles  were  reviewed;  and 
the  only  thing  that  the  Synod  then  thought  they  could 
warrantably  condemn  was  "  lascivious  dancings,"  as  in  the 
words  of  the  Confession,  or  Larger  C.uechism. 

\  Their  ministers  will  not  marry  any  persons  unless 
they  hjve  been  proclaimed  in  the  parish  kirk  on  two  dif- 
ferent Sundays  at  least. 


2^6  SICEDERS. 

— smuggling — lying — ^reviling,  and  the  like;  are, 
with  both,  accounted  scandals,  sufficient  to  exclude 
one  from  the  sacraments,  till  he,  in  a  proper  man- 
ner, profess  his  sorrow  for  his  offence,  and  resolu- 
tion, to  guard  against  the  like  for  the  future.''* 

They  never  accept  a  sum  of  money  as  a  comr 
mutation  for  any  oifence,  as  is  done  in  the  Kirk,  but 
every  scandal  must  be  regularly  purged  according 
to  the  form  of  process  in  the  establishment. 

Yet  notwitlistanding  all  this  sti-ictness  of  disci- 
pline, and  firm  adherence  to  outward  regularity  of 
conduct,  Mr.  Brown  attempts  not  to  conceal  his 
fears,  "  that  many  of  the  present  generation  of  Se- 
ceders  fall  considerably  short  of  their  predecessoi"s 
in  knowledge,  piety,  and  zeal.^f 

*  Historical  Account  of  the  Rise  and  Progress  of  the  Se- 
cessioji,  p.  66. 

t  Ji>id.  p.  76.  V» 


THE 


RELIEF  KIRK 


Rise,  Name,  &c. — The  members  of  the  Rehef 
Kirk  are  a  species  of  Dissenters  in  Scotland,  whose 
chief  ground  of  dissent  from  the  estabhshment  is, — 
the  hbert}^  and  privilege  which  they  maintain  of 
choosing  their  own  ministers. 

It  would  appear  that,  since  the  act  restoring 
patronage  in  the  end  of  Queen  Ann's  reign,  there 
have  always  been  a  number  of  ministers  in  the  esta- 
blishment who  steadily  opposed  the  rigorous  exer- 
cise of  patronage,  or  the  settlements  of  ministers 
by  presentations,  where  the  concurrence  of  the  ge- 
nerality of  the  parishioners  could  not  be  obtained. 
But  the  sect  now  under  consideration,  which  took 
its  rise  from  this  opposition,  had  no  separate  exist- 
ence until  1752,  when  Mr.  Thomas  Gillespie^  mi- 
,  nister  of  Carnock,  in  the  presb}i:ery  of  Dunferm- 
line, was  deposed  by  the  General  Assembly,  for 
refusing  to  assist  at  the  admission  of  Mr.  Andreu) 


228  THE   RELIEF  KIRK. 

Ilichardson^  in  the  parish  of  Inverkeithing,  the  pa- 
rishioners, in  general,  being  unwilhng  to  receive 
him  as  their  pastor. 

The  Assembly  of  that  year  not  only  appointed 
Mr.  Richardson's  admission,  in  Inverkeithing,  con- 
trary to  the  wishes  of  the  inhabitants,  but  also  re- 
quired every  member  of  the  presbytery  to  attend 
and  witness  the  execution  of  the  sentence,  when 
Mr.  Gillespie,  and  other  five  ministers,  still  declin- 
ed countenancing  that  admission ;  in  consequence 
of  which,  he,  as  the  most  obstinate  offender,  was 
deposed  from  the  office  of  the  minister,  and  his 
kirk  declared  vacant. 

The  manner  and  despatch  with  which  this  affair 
was  conducted,  is  truly,  as  a  minister,  formerly  of 
the  Relief,  but  now  in  the  establishment,  has  ob- 
served, '■^  very  remarkable;'^''  for,  "on  Monday, 
the  Assembly  gave  out  this  appointment;  the  day 
fixed  for  ordination  was  Thursday  at  eleven 
o'clock ;  every  member  of  the  presbytery  was. 
summoned  to  appear  at  the  Assembly's  bar  on 
Friday,  and  Mr.  Gillespie,  who  disobeyed  the  ap- 
pointment, but  obeyed  the  summons,  was  deposed 
on  Saturday — all  in  one  week  I"* 

When  the  presbyter}^  appeared  at  the  bar  of 
the  Assembly  on  the  Friday,  Mr.  G.  and  his  five 

*  Mr.  Smith's  «  Historical  Sketches  of  (he  Relief  Chifreh," 
p.  2. 


THE   KELIiiF   KIKK.  229 

Brethren  confessed  that  they  had  not  obeyed  the 
Assembly's  appointment,  and  gave  in  an  humble 
representation,  signed  by  them  and  Mr.  Stark  of 
ToiTieburn,  as  a  vindication  of  their  conduct; 
wherein  they  stated  their  scruples,  and  obser\'ed, 
that  setdements,  where  there  was  but  a  small  con- 
currence of  the  parishioners,  had  already  produced 
a  train  of  the  most  unhappy  consequences,  greatly 
affecting  the  interests  of  religion;  and,  if  turned 
into  the  stated  and  fixed  rules  of  procedure,  w^ould, 
in  all  probability,  be  attended  with  very  fatal  ef- 
fects. 


As  an  argument  in  their  favour,  they  likewise 
reminded  the  Assembly,  that  that  body  had  them- 
selves declared,  in  1736,  "  that  it  is,  and  has  been 
ever  since  the  Reformation,  the  principles  of  the 
Church,  that  no  minister  shall  be  intruded  into  any 
parish,  conti'ary  to  the  will  of  the  congi'egation  : 
and  therefore,  it  is  seriously  recommended  to  all 
judicatories  of  this  Church,  to  have  a  due  regard 
to  the  said  principle,  in  planting  vacant  congrega- 
tions, so  as  none  be  intruded  into  such  parishes,  as 
they  regard  the  glory  of  God,  and  the  edification  of 
the  body  of  Christ/' 


1 


Yet  this  Argumentum  ad  Conventum  Geiiera- 
lem, — this  representation  and  deed,  which  may  be 
seen  at  full  length  in  Mr.  Smith's  Sketches,  p.  3, 
4.,  instead  of  giving  the  desired  satisfaction,  '■'■high- 
ly displeased  t/ie  Church^  and  may  be  considered 
as  having  laid  a  foimdation  for  the  erection  of  the 
Relief  Kirk,  as  a  distinct  and  independent  society. 

VOL.  iir.  G  g 


230  THE   HELIEI?   KinK. 

Though  the  other  five  transgressors  were  in- 
volved in  the  same  offence  with  Mr.  G.,  the  As- 
sembly, "  desirous  to  mix  mercy  and  lenity  with 
their  judgment,"  only  suspended  them  from  the 
exercise  of  their  office  in  judicatories;  but  after  the 
sentence  of  deposition  was  issued  against  him,  he 
still  claimed  his  pastoral  relation  to  the  people  of 
Carnock ;  and  convinced  that  it  was  still  his  duty 
to  preach  the  gospel,  he  determined  not  to  be  si- 
lent. When  cast  out  of  his  kirk,  he  went  to  the 
fields,  and  wannly  spoke  to  the  people,  from  these 
words  of  St.  Paul,  "  For  necessity  is  laid  upon 
me ;  yea,  wo  is  unto  me,  if  I  preach  not  the  gos- 
pel."*    "  1  Cor.  ix.  16. 

His  situation  now  rendered  him  more  conspicu- 
ous and  popular  than  before;  and  a  chapel  was 
soon  built  for  him  in  Dunfermline,  were  he  con- 
tinued to  preach  to  a  congregation  that  was  much 
attached  to  him,  and  to  oppose  the  law  of  pationage 
in  the  Kirk.  Nor  was  it  long  before  heNVas  join- 
ed by  il/r.  Thomas  Boston^  minister  of  Oxnam, 
who,  being  refused  the  presentation,  when  the 
town-council,  kirk-session,  and  a  great  body  of  the 
people  in  Jedburgh,  declared  in  his  favour,  on  a 
vacancy  in  their  kirk,  gave  in  his  demission  to  the 
presbytery  of  Jedburgh,  and  undertook  the  pasto-. 
ral  care  of  that  people,  in  connexion  with  Mr.  G. 

Mr.  Boston's  cause  was  brought  before  the  Ge- 
neral Assembly,  who  declared  him  incapable  of  re- 

*  Mr.  Smith's  Skctchesy  p.  6. 


THE   RELIEF  KIRK.  231 

ceiving  a  presentation,  or  even  of  preaching  in  a  pa- 
rish church ;  and  all  its  members  were  prohibited 
from  holding  ministerial  communion  with  him. 

Being  thus  excluded  from  the  communion  of 
the  Kirk,  these  two  gentlemen,  and  a  Mr.  Collier^ 
originally  from  Fife,  who  had  been  for  some  time 
officiating  among  tlie  Dissenters  in  England,  but 
was  now  recalled  to  take  charge  of  a  congregation 
at  Colinsburgh,  together  with  some  ordained  el- 
ders, constituted  themselves  into  a  presbytery  at 
this  last  place,  whose  inhabitants  were  the  first  who 
formally  applied  to  them  for  relief,  hence  called 
"  The  Presbytery  of  Relief -^^  being  willing,  say 
they,  to  afford  relief  from  the  rigorous  execution  of 
the  act  of  pati'onage,  to  all  "  who  adhered  to  the 
constitution  of  the  Church  of  Scotland,  as  exhibit- 
ed in  her  creeds,  canons,  confessions,  and  forms  of 
worship." 

Such  is  the  account  w^hich  is  generally  given 
of  the  origin  and  name  of  this  sect  of  Dissenters 
from  the  Establishment  in  Scotland ;  others,  again, 
pretend  to  say,  that  the  chief  ground  of  their  se- 
paration was  the  Arminian  tenets,  and  the  moral, 
or,  as  they  call  it,  the  legal  preaching  of  many 
of  the  established  clergy,  and  that  the  founda- 
tion of  the  schism  was  laid  by  the  late  Dr.  Wi- 
therspoon,  before  he  set  out  from  this  country  for 
America.  He,  we  are  told,  "  collected  together 
as  many  of  tlie  popular  clergy  who  had  poor 
livings  as  he  could,  and  told  them,  that  if  they 
would  leave  their  churches,  without  joining  the 
Seceders,  they  w^ould  find  a  powerful  assistance 


232  THE    RELIEF   KIRK. 

from  many  of  the  people.  *They  would  build 
them  meetings,  and  their  livings  would  be  dou- 
bled." 

Accordingly,  many  left  their  churches,  and  had 
some  meetinars  built  for  them.  It  was  some  time 
before  they  could  fix  upon  what  name  they  should 
assume ;  and,  therefore,  as  they  were  to  give  relief 
to  those  people  who  were  plagued  by  the  moral 
preachers,  they  took  upon  themselves  the  name  of 
The  Presbytery  of  Relief ."^ 

It  is  hoped,  that  this  representation  of  the 
grounds  of  their  dissent,  and  final  separation  from 
the  Establishment,  is  less  correct,f  as  it  leaves 
room  for  the  suspicion,  that  they  were  no  less 
influenced  to  that  step  by  gain^  than  by  godli- 
ness ;  and  their  enemies  do  not  fail  to  avail 
themselves  of  it,  and  to  turn  it  to  their  disad\'an- 
tage.  And,  besides,  if  it  be  admitted,  it  must 
follow,  that  they  have  not  been  much  iliore  con- 
sistent than  the  General  Assembly,  or  so  true  to 
tlieir  principles,  as  might  have  been  expected ; 
for  we  are  told,  that  "it  is  pretty  openly  talked 
by  the  Relief  people  themselves,  that  some  of 
^lieir  ministers  are  downright  Anninians ;'"'%  and 

*  Kurd's  Vieiv  of  all  Keli^ions  in  the  varlouo  A'ations  oj 
the  Universe,  p.  569. 

t  Since  writing  the  above,  I  have  learnt  from  a  respec- 
table minister  of  this  denomination,  that  it  is  incorrect)  if 
not  wholly  groundless.  ^ 

\  Ramsay's  Review  of  Hutc/iisoJi's  Comjiendious  View  of 
the  Religious  System  maintained  by  the  Synod  of  Relief, 
1779,  p.  25. 


THE    RELIEF   KIRK.  233 

the  same  opinion  is  entertained  respecting  some  of 
them  at  the  present  day.  Yet,  however  that  may 
be,  many  will  be  apt  to  deny  that  either  patronage 
or  legal  preaching,  the  grounds  here  assigned,  or 
even  the  united  influence  of  both,  could  furnish  ii 
plea  sufficiently  strong  and  weighty  to  counterba- 
lance the  ill  effects  of  a  new  schism,  and  the  mis- 
chiefs which  it  must  unavoidably  occasion  to  reli- 
gion. 

But,  whatever  may  have  been  the  real  grounds 
upon  which  they  acted,  and  the  true  motives  by 
which  they  were  influenced,  in  constituting  this  de- 
nomination ;  that  it  has  actually  existed  from  the 
time  here  specified  cannot  be  questioned  ;  and  not- 
withstanding the  great  numbers  tliat  have  gone  oft' 
from  the  Establishment  of  late  years  to  the  A^'ew 
Independents,  its  members  have  all  along  been 
gradually  increasing,  insomuch,  that  they  reckon 
in  their  communion  upwards  of  sevent}?^  congrega- 
tions, and  about  40,000  members ;  and  they  are 
even  now  at  a  loss  for  pastors,  to  fill  their  new  or 
vacant  charges. 

Doctrines,  &c. — In  regard  to  doctrines,  wor- 
ship, church  government,  and  discipline,  the  mem- 
bers of  the  Relief  Kirk  differ  in  little  or  nothing 
from  tlie  Establishment.  Their  presbyteries  re- 
quire from  every  new  member  of  their  own  body, 
as  the  terms  of  admission,  a  solemn  and  public 
profession  of  his  faith  in  God— his  belief  of  the 
Scriptures — his  approbation  of  Presbytery,  "  ac- 
cording to  Reformation  principles,  and  his  adhe- 
rence to  the  constitution  of  the  Church  of  Scot- 


234  THE   RELIEF   KIRK. 

land,  as  exhibited  in  her  creeds,  canons,  confes- 
sions, and  forms  of  worship."  This  profession  he 
solemnly  makes  unto  the  Presbytery,  before  his 
people,  and  promises  to  abide  by  these,  in  subjec- 
tion to  his  brethren.* 

Such  hath  been  their  uniform  practice,  at  the 
admission  of  every  ne^v  pastor,  from  the  date  of 
their  separation  from  the  Kirk  to  the  present  day ; 
and,  consistently  with  this  profession,  in- all  their 
deliberations  in  church  courts,  the  established  laws 
of  presbytery  are  consulted,  and  by  them  their 
transactions  are  regulated. 

Their  synod,  consisting  of  all  the  ministers,  and 
one  lay  elder,  deputed  from  each  congregation, 
meets  for  two  years  successively  in  Edinburgh, 
and  every  third  year  in  Glasgo^^%  in  the  month  of 
May ;  and  under  it  are  six  presbyteries,  viz.  those 
oi  Edinburgh,  Glasgow,  St.  Ninians,Dijsart,  Perth, 
and  Dumfries. 

They  ha\  e  no  academies  of  their  own,  like  the 
Seceders,  but  their  licentiates,  or  candidates  for  the 
ministry,  are  educated  under  the  professors  of  divi- 

*  Though  nothing  of  all  this,  I  presume,  is  required  of 
their  people,  yet  some  of  them,  it  would  appear,  are  much 
higher  Calvinists  than  their  pastors  ;  for  a  Relief  minister, 
I  am  credibly  informed,  has  of  late  found  himself  so  very 
uncomfortable  among  those  under  his  charge,  in  conse- 
quence of  his  having  justly  or  maliciously,  (I  know  ijot,) 
gotten  the  name  which  the  Dutchman  used  at  times  to 
give  to  his  hori^e,  (see  above,  vol.  ii.  p.  26 1 .  note,)  that  he  has 
been  induced  to  leave  them,  and  seek  for  a  milder  charge. 


THE   RELIEF  KIRK.  235 

nity  ill  tlie  different  Scottish  Universities,  whose 
certificates  they  acknowledge.  Hence  they  are 
unwilling  to  be  reckoned  Seceders  or  Dissenters  ;* 
and  yet  the  members  of  the  Establishment  seem 
but  little  disposed  to  o^vn  them  as  brethren;  for, 
by  a  late  act  of  the  General  Assembly,  their  mini- 
sters are  excluded  from  their  communion,  until 
they  have  undergone  a  fresh  examination. 

Their  views  of  church -communion  are  not  so 
contracted  as  those  of  the  Seceders,  for  they  per- 
mit their  members,  in  the  absence  of  their  pastor, 
or  when  they  are  at  a  distance  from  any  chapel  in 
their  own  communion,  "  to  join  in  any  other  soci- 
ety of  sound  Presbyterians,  where  the  speaker  is 
known  to  be  orthodox,  of  good  report,  and  regulai'ly 
called  to  the  ministry."  Many  of  their  people  re- 
ceive the  sacrament  of  the  Lord's  supper  with 
equal  readiness  in  the  established  Kirk  as  in  their 
own;  and  they  admit  to  communion  not  only 
Presbyterians,  but  Christians  of  every  denomina- 
tion, who,  "  as  far  as  they  can  judge,  have  a  com- 
petent measure  of  knowledge,  are  sound  in  the 
faith,  and  unblamable  in  their  lives,  though  not 
their  followers." 

Mr.  Gillespie  assured  the  public,  that  "  his  views 

*  "  We  do  not  separate  from  their  communion,  but  ap- 
prove of  their  ancient  laws,  creeds,  and  forms  of  worship. 
We  are  no  enemies  to  them,  we  stand  up  for  the  original 
constitution  and  order  of  the  Church,  and  are  willing  lo  as- 
sist and  support  them  in  tlie  work  of  the  Lord." — Smith's 
Historical  Sketches,  p.  42. 


236  THE   RELIEF  KIRK. 

were  to  hold  communion  Avith  all  who  appear  to 
hold  communion  with  the  head,  our  Lord  Jesus 
Christ,  and  with  such  ojily ;  and  their  synod  has 
determined,  "  that  it  is  agreeable  to  the  principles 
of  the  Presbytery  of  Relief,  to  hold  communion 
with  visible  saints  in  the  Episcopalian  and  Inde- 
pendent Churches." 

Further  particulars  respecting  this  denomination, 
may  be  found  in  "^  Compendious  View  of  the  Re- 
ligious System  maintained  by  the  Synod  of  Relief ^^ 
&c.  by  Patrick  Hutchison,  A.  M.  minister  of  the 
gospel  in  St.  Ninians;  and  in  '•'■  Historical  Sketches 
of  the  Relief  Church  ;  and  a  few  Subjects  of  Con- 
troversy discussed^  with  an  Address  to  the  Burgher 
Clergy ^^^  by  Mr.  James  Smith,  minister  of  tlie  Re- 
lief Church,  in  Dunfermline;  of  which  work  much 
use  has  been  made  in  this  statement. 

They  seem  to  have  met  with  more  opposition 
from  the  two  branches  of  Seceders,  than  from  the 
members  of  the  Establishment,  or  those  of  any 
other  communion;  and  those  who  wish  to  know 
what  has  been  said  against  them,  may  consult, 
"  The  Relief  Scheme  Considered;  wherein  the 
Origin  of  the  Relief  Church  is  traced^  her  Consti- 
tution and  Order  delineated^  and  the  Plan  of  Coniz 
munion  adopted  in  her,  examined^^  by  James  Ram- 
say, minister  of  the  gospel  in  Glasgow.;  together 
with  a  "7?67Jz>iy"  of  Mr.  Hutchison^s  "  Compendi- 
ous View^'^  by  the  same  author,  who  was  an  .\nti- 
bw'gher  Seceder. 


THE 


SCOTTISH  BAPTISTS. 


* 


Rise,  Progress,  &c.  It  does  not  appear  that 
there  have  been  any  Baptist  churches  in  Scotland, 
till  the  year  1765,  except  one,  of  which  some 
traces  remain  in  a  book,  entitled,  "  j4  Confession  of 
Faith  of  the  several  Congregations  or  Churches  of 
Christ  in  London^  which  are  commonly  [though  un- 
justly) called  Anabaptists ;  published  for  the  vindi- 
cation of  the  Truths  &c.  The  fourth  impression, 
corrected,  printed  at  Leith,  1653."  This  edition 
contains  a  preface  by  some  Baptists  at  Leith  and 
Edinburgh,  which,  however,  is  silent  with  respect 
to  the  history  of  their  Church ;  only  it  shows,  that 
they  were  of  the  same  faith  and  order  with  the 

*  ^iiT'For  the  following  Account  of  the  Scottish  Bafi- 
tistSf  the  Author  is  indebted  to  Mr.  William  Braidiuood  of 
this  place,  a  distinguished  and  very  respectable  elder  of 
that  denomination. 

VOL.  III.  H  h 


238  THE   SCOTTISH   BAPTISTS. 

churches  then  in  London.  It  is  dated,  "  Leith, 
the  10th  of  the  first  month,  vulgarly  called  March, 
1652-3,  and  signed  in  the  name,  and  by  the  appoint- 
ment of  the  church  of  Christ,  usually  meeting  at 
Leith  and  Edinburgh,  by  Thomas  Spencer^  Abra- 
ham Holmes^  Thomas  Powell^  John  Brady.' 


7? 


This  Church,  in  all  probabilit}',  was  composed 
of  English  Baptists,  who  had  left  their  native  coun- 
try during  the  civil  wars ;  and  many  of  them,  it 
may  be  presumed,  were  soldiers,  since  no  other 
description  of  men  c-an  be  thought  so  likely  to  have 
emigrated  from  England  to  Scotland  ;  and  it  is  well 
known,  that  there  were  many  Baptists  in  the  army 
which  Cromwell  led  into  this  country  ;  a  consider- 
able part  of  which  was  left  behind,  for  the  purpose 
of  garrisoning  Leith,  Edinburgh,  and  other  places. 

It  may  farther  be  supposed,  that  this  Church 
continued  in  existence  only  till  the  Restoration, 
when  probably  it  was  dissolved  and  dispersed, 
owing  to  the  garrisons  of  Leith  and  Edinburgh 
being  tlien  withdrawn,  and  replaced  with  other 
troops  ;  or  to  tlie  violence  of  the  persecution  which 
distinguished  the  reign  of  the  second  Charles. 
Be  that  as  it  may,  no  ti-aces  can  be  found  of  a 
Baptist  Church  in  Scotland  for  more  than  a  hun- 
dred years  subsequent  to  that  period,  unless  it 
were  thought  projser  so  to  denominate  tl\e  late 
Sir  IVilliam  Sinclair  of  Dimbeath,  in  the  county 
of  Caithness,  and  a  few  of  his  own  tenants,  whom 
he  baptised,  some  of  them  piobably  before  the 


THE   SCOTTISH   BAPTISTS.  239 

year  1760.  Their  views  in  some  things  were  very 
singular,  and  they  never  were  connected  with  other 
churches. 

In  the  year  1765,  Mn.  Robert  Carmichael,  now 
deceased,  who  had  formerly  been  a  dissenting  mi- 
nister, and  Mr.  Arclibald  M'-Lecm,  then  a  printer  at 
Glasgow,  openly  professed  the  doctrine  of  Believ- 
er-Baptism, The  former,  who  was  at  that  time 
one  of  the  elders  of  a  congregational  church  in 
Edinburgh,  left  them  on  account  of  his  views  re- 
specting baptism,  and  some  other  points  of  doctrine, 
and  went  to  London,  where  he  was  baptised.  On 
his  return  to  Edinburgh,  the  same  year,  he  bapti- 
sed seven  persons,  and  soon  after  Mr.  M'Lean, 
who  came  from  Glasgow  for  that  purpose. 

The  next  thing  which  called  the  attention  of 
many  persons  to  the  doctrine  of  Believer-Baptism, 
was  Mr.  M'Lean's  Answer  to  Air.  Gla^^s  Disser- 
tation on  Infant  Baptism,  which  was  published  in 
1766,  in  the  form  of  letters  from  the  author  to  Mr. 
Glas.  In  1767,  Mr.  M*Lean  removed  to  Edin- 
burgh, and  in  June  1768,  he  was  chosen  colleague 
to  Mr.  Carmichael.  Soon  after  this  period,  there 
was  a  considerable  addition  to  the  number  of  the 
church. 

It  would  be  tedious  and  uninteresting  to  describe 
the  progress  of  the  Baptist  principles  in  Dundeey 
(where  Mr.  Carmichael  was  afterwards  settled  as 
a  pastor,)  Montrose,  Glasgow,  and  other  parts  of 
Scotland.     Suffice  it  to  remark,  that  during  a  pe- 


240  THE   SCOTTISH   BAPTISTS. 

riod  of  hvelve  years,  those  principles  gained  ground 
in  a  slow  and  imperceptible  manner,  while  they 
were  zealously  opposed  by  some  religious  profes- 
sors, and  by  many  others  treated  with  entire  neglect. 

A  circumstance  occurred  in  the  year  1777, 
which  tended  greatly  to  revive  the  consideration  of 
the  subject  of  Baptism.  Mr.  M'Lean  published 
an  answer  to  a  pamphlet  on  Infant  Baptism,  written 
by  a  member  of  a  congregational  church  at  Glas- 
gow. The  answer  is  entitled,  "  A  Defence  of  Be- 
liever-Baptism,  in  opposition  to  Infant  Sprinkling^'' 
&c.  Soon  after  that  period,  a  great  many  persons 
joined  the  churches  at  Edinburgh,  Glasgow,  and 
other  places ;  and  it  is  remarkable,  that  the  greater 
part  of  them  came  from  congregational  churches, 
who  were  in  those  days  more  earnest  and  assidu- 
ous in  their  endeavours  to  propagate  the  doctrine 
of  Infant  Baptism,  than  any  other  religious  bodies 
in  Scotland.  Nor  have  they  hitherto  been  able  to 
prevent  among  their  members  a  frequem  discus- 
sion, of  the  subject  which. the  Baptists  allege,  often 
produces  in  their  minds  a  full  conviction,  that  tlie 
doctrine  of  Christ,  and  the  uniform  practice  of  his 
-apostles,  warrant  only  the  baptism  of  those  who 
believe  the  gospel. 

Distinguishing  Doctrines,  Worship, 
Government,  &c. — The  Scottish  Baptists  have 
some  distinguishing  tenets.  It  signifies  nothing  to 
them  although  a  man  should  have  been  baptised^in 
his  riper  years,  if  he  does  not  appear  to  have  been 
converted  by  the  word  and  Spirit  of  the  li\  ing  God, 


THE   SCOTTISH  BAPTISTS.  241 

SO  as  to  know  and  believe  the  precious  truth  of  the 
gospel,  which  "  flesh  and  blood  cannot  reveal,"  to 
experience  its  saving  power,  and  to  "  bring  forth 
fruits  meet  for  repentance."  They  have  not  proceed- 
ed chiefly  upon  the  distinguishing  principle  of  adult 
baptism,  but  on  the  important  grounds  of  Christ's 
kingdom  not  being  of  this  worl<3,  and  the  obliga- 
tion laid  upon  his  disciples  to  keep  his  ordinances 
in  a  state  of  separation  from  the  world,  and  in  all 
things  to  hear  his  voice. 

They  consider  the  baptism  of  infants,  not  only  as 
opposite  to  all  the  precepts  and  examples  recorded 
in  the  New  Testament,  but  as  completely  subver- 
sive of  the  doctrine  of  the  kingdom  of  Christ,  fre- 
quently denominated  the  Kingdom  of  Heaven^  which 
admits  not  the  fleshly  seed  of  believers,  as  such,  to 
be  accounted  its  subjects,  or  to  partake  of  its  bless- 
ings, and  its  privileges;  for  "  except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."* 

*  It  is  fully  admitted,  however,  by  the  Scottisli  Baptists, 
that  the  heavenly  and  eternal  kingdom  of  God  consists  of 
infants  as  well  as  adults  ;  that  some  of  the  children  of  be- 
lievers who  grow  up  to  maturity  are  of  the  elect  of  God, 
though  such,  while  infants,  cannot  be  distinguished  by  man ; 
that  believing  parents  are  encouraged  to  pray  for  the  salva- 
tion of  their  infant  seed,  Mark  x.  13 — 17,  and  when  they 
die  in  that  state,  to  commend  their  departing  souls  into 
the  hands  of  Jesus,  not  doubting  that  he  will  bless  them 
eternally:  and,  in  fine,  that  the  whole  word  of  God  is  fa- 
,  vourable  to  the  salvation  of  all  those  who  die  in  infancy ; 
at  least,  they  are  certain,  that  no  decisive  evidence  can  be 
brought  from  the  Scriptures  to  shew  that  anyone  of  them 
shall  be  damned. 


242  THE   SCOTTISH   BAPTISTS. 

They  are  particularly  jealous  with  regard  to  the 
leading,  and  all-important  truth  revealed  in  the 
Scriptures, — salvation  through  the  blood  of  Christ 
alone.  They  hold  the  gospel  simply  as  it  was 
preached  by  the  Lord  himself  and  his  apostles-, 
and  by  their  doctrine  are  persuaded,  that  the  vilest 
sinner,  however  enormous  his  guilt,  and  however 
poignant  his  convictions,  needs  nothing  more  to 
relieve  his  guilt}^  conscience  than  to  believe  that 
Jesus,  the  Son  of  God,  a  divine  person,  "  was  deli- 
vered for  the  offences  of  sinners,  and  raised  aG:ain  for 
their  justification,"  and  that  "he  who  believeth 
shall  be  saved."  They  do  not  hesitate  to  affirm, 
that  the  grace  which  saves  the  most  virtuous  and  re- 
spectable among  men,  is  as  free  and  sovereign  as 
that  which  saved  the  dying  thief  on  Mount  Calvary. 
They  reject  every  doctrine,  how  much  soever  it 
may  be  modified  and  refined,  which  makes  a  sin- 
ner^s  acceptance  with  God  in  any  respect  to  de- 
pend on  his  own  virtuous  actions,  his  good  dispo- 
sitions, his  devotional  exercises,  or  his  endeavours 
to  prepare  and  qualify  "himself  for  being  made  a 
partaker  of  Christ,  and  for  receiving  the  grace 
which  through  him  is  manifested  towards  men,  al- 
together dead  in  sins.  They  maintain,  that  "  a 
man  is  justified  by  faith,  without  the  deeds  of  the 
lanv  ;^^  and  that  faith  does  not  signify  working,  but 
simply  believing,  or  giving  credit  to  the  Di\  ine 
record;  and  is,  throughout  the  whole  of  the  New 
"Testament,  stated  in  direct  opposition  to  the 
works  of  the  law,  and  to  all  the  fancied  merit  of 
apostate  man. 


THE    SCOTTISH    BAPTISTS.  243 

At  the  same  time,  while  they  endeavour  thus 
"  to  contend  earnestly  for  the  faith,  not  ashamed 
of  the  gospel  of  Christ,"  but  wishing  to  glory  in 
it  as  "  the  power  of  God  unto  salvation,"  they 
plead  with  equal  zeal,  inanother  point  of  view,  for 
the  necessity  of  good  works.  For  aldiough  faith 
and  works  are  opposed  to  each  other,  so  far  as  jus- 
tification is  concerned,  yet  with  respect  to  sanctifi- 
cation  they  perfectly  harmonise.  Deliverance  from 
the  power  of  sin  is,  in  their  view,  an  essential  part 
of  that  salvation  which  Christ  came  to  bestow,  and 
which  is  promised  to  those  who  believe  in  his 
name.  As  "  the  heart  is  purified  by  faith,"  and 
"  the  grace  of  God  which  bringeth  salvaticm,  teach- 
eth  those  who  know  it,  that,  denying  ungodliness, 
and  worldly  lusts,  they  should  live  soberly,  righte- 
ously, and  godly  ;"  so  they  are  fully  convinced,  thai 
he  who  professes  to  believe  the  gospel,  and  on 
whom  those  effects  are  not  produced,  has  ever}' 
reason  to  conclude,  that  he  is  yet  "  in  the  gall  of 
bitterness,  and  in  the  bond  of  iniquity." 

They  consider  the  peculiar  and  distinguishing- 
love  which  the  disciples  of  Christ  owe  to  each 
other,  as  one  of  the  most  strikino:  evidences  of  true 
Christianity ;  and  they  perceive,  that,  among  tlie 
fruits  of  that  love,  works  of  charity,  or  ministering 
to  the  temporal  m  ants  of  poor  brethren,  ai'e  most 
frequently  inculcated  in  the  New  Testament ;  and 
,that  shewing  no  mercy  in  diis  respect,  puts  a  ne- 
gative on  a  man's  pretension  to  the  love  of  God, 
1  John,  iii.  17. 


244  THE    SCOTTISH    BAPTISIS. 

While  they  understand  th*e  commandments  and 
sayings  of  Christ  in  their  plain  and  obvious  mean- 
ing, they  reckon  it  their  bounden  duty  to  obey  all 
tlie  positive,  as  welt  as  the  moral  precepts,  which 
were  delivered  by  himself  and  by  his  inspired  apos- 
tles ;  although  many  of  those  precepts  appear  high- 
ly absurd  to  worldly  men,  and  must  expose  the  fol- 
lowers of  Christ  to  much  ridicule  and  contempt. 
A  few  examples  may  be  given. — They  refrain  from 
eating  blood,  as  having  been  always  prohibited,  not 
only  under  the  law  of  Moses,  but  at  a  former  pe- 
riod, when  animal  food  was  ^ven  to  man  ;  and  un- 
der the  New  Testament,  by  the  solemn  decree  of 
the  apostles  and  Elders,  and  the  whole  church  at 
Jerusalem,  infallibly  guided  by  the  holy  Spirit  of 
God.  Acts  XV. — They  observe  on  proper  occa- 
sions, the  kiss  of  charity,  frequently  enjoined  upon 
the  first  churches,  as  a  natural  expression  of  Chris- 
tian love. — They  likewise  imitate  those  churches 
witli  respect  to  their  feasts  of  charity,  another  ex- 
pression of  brotherly  love,  and  the  me»ns  of  pro- 
moting it ;  accounting  the  approved  example  of 
the  first  churches,  an  authority  of  equal  obligation 
with  the  commandments  of  the  Lord.  And  they 
avow,  and  endeavour  to  exemplify  a  complete 
equality  among  the  brethren,  in  every  thing  that 
relates  to  the  kingdom  of  Christ,  and  their  connex- 
ion together  as  Christians.  High  and  low,  rich 
and  poor,  in  their  estimation,  as  well  as  "  Baibarian, 
Scythian,  bond  and  free,  are  all  one  in  Christ  Je- 
sus." ,; 


THE   SCOTTISH  BAPTISTS.  245 

The  order,  worship,  and  discipline  of  the  Scot- 
tish Baptist  Churches,  are  extremely  simple,  as 
they  endeavour  to  imitate  the  pattern  exhibited  in 
the  history  of  those  churches  which  were  planted 
by  the  Apostles,  without  regard  to  human  systems, 
creeds,  or  liturgies.  They  acknowledge  no  stand- 
ard of  faith  and  practice  among  Christians,  except 
divine  revelation  itself;  and  think  themselves  justi- 
fied by  this  one  consideration,  that  while  there  is  a 
perfect  and  infallible  standard,  by  which,  if  it  be 
really  followed,  neither  churches  nor  individuals 
can  be  led  astray,  it  is  equally  unreasonable  and 
dangerous  to  couple  with  it  one  which  in  the  nature 
of  things  must  be  imperfect.  Aside  from  the  er- 
roneous doctrine  contained  in  confessions  of  faith, 
they  disapprove  of  them,  because  they  are  used  as 
standards  or  tests  in  addition  to  the  word  of  God, 
and  consequently  engines  to  cramp  or  circumscribe 
all  farther  advancement  in  the  knowledge  of  divine 
truth.  Yet  they  are  by  no  means  satisfied  with  a 
general  acknowledgment  that  the  Bible  is  the  word 
of  God,  and  an  infallible  standard.  They  main- 
fain,  that  the  sense  in  which  a  man  understands 
the  Scriptures,  constitutes  his  faith;  and  therefore 
they  have  no  communion  with  those  who  do  not 
profess  agreement  with  them  in  the  sense  of  Scrip- 
ture, with  respect  to  every  thing  that  is  essential  to 
their  faith  and  order. 

The  religion  of  Christ,  they,  say  cannot  inno- 
cently be'  accommodated  to  the  circumstances  of 
the  times,  because  when  that  is  done,  it  never 

VOL.  III.  1  i 


246  THE   SCOTTISH  BAPTISTS. 

fails  to  be  corrupted.     According  to  them,  if  is 
now  the  same  in  all  respects  as  it  was  in  the  apos- 
tolic age ;  during  which   period  they  affirm  that 
there  were  no  presbyteries,  except  the  elderships  • 
of  distinct  and  independent  churches  ;  no  bishops, 
except  presbyters,  who  were  all  in  an  equal  degree 
bishops,  ur  (wttrsecra,  as  the  word  translated  bishop 
literally  signifies ;  no  decision  with  respect  to  church 
matters,  without  tlie  suffi-age  of  tlie  brethren ;  nor 
any  attempt  to  establish  Christ's  religion  b}'  human 
laws,  or  to  render  it  palatable  to  the  world,  who 
love   darkness   rather    than    light,    because    their 
deeds  are  evil.''     While,  on  the  other  hand,  it  was 
the  constant  endeavour  of  those  who  propagated 
that  religion,  "  to  give  no"  just  ground  of  "  offence, 
neither  to  the  Jews,  nor  to  the  Gentiles,  nor  to  the 
church  of  God.     They  pleased  all  men  in  all'^  • 
lawful  "  things,  not  seeking  their  own  profit,  but 
the  profit  of  many,  that  they  might  be  saved ;''  and 
recommended  this  amiable  conduct  to  all  the  fol- 
lowers of  Christ. 

The  public  ordinances  in  which  they  "  continue 
stedfastly,"  are, — the  apostle's  doctrine,  or  hear- 
ing the  word  of  God  read  and  preached ;  the  fel- 
lowship or  contribution  for  the  poor,  and  for 
other  necessary  purposes  ;  the  breaking  of  bread, 
or  the  Lord's  Supj^er; — the  prayers  which  ac- 
company all  those  ordinances;  and  singing  the 
praises  of  God.  They  observe  the  Lord's  Supper, 
as  well  as  all  the  other  divine  ordinances,  ej'ery 
first  day  of  the  week,  esteeming  obed:ence  to  their 
Lord's  commandment,  "  Do  this  in  remembrance 


THE   SCOTTISH  BAPTISTS.  247 

of  me/'  one  principal  thing  which  the  first  churches 
had  in  view,  when  they  assembled  together  on  that 
day,  Acts  xx.  7.  The  prayers  and  exhortations 
of  the  brethren,  form  a  part  of  their  church  order, 
under  the  direction  and  conti'oul  of  the  elders,  pas- 
tors, or  overseers  of  the  flock,  to  whom  it  exclu- 
sively belongs  to  preside  in  conducting  the  wor- 
ship, to  rule  in  cases  of  discipline,  and  to  preach 
the  gospel,  in  distinction  from  the  brethren  ex- 
horting one  another;  excepting  only  when  persons 
qualified  for  preaching  the  word  are  appro\'ed  by 
the  church  of  which  they  are  members,  and  regu- 
larly called  to  exercise  their  talents  in  that  way. 
Such  persons  may  preach  the  gospel,  and  bap- 
tise ;  but  have  no  official  charge  in  any  particular 
church. 

It  may  be  proper  to  remark,  that  the  elders  of 
the  churches  here  described  are  all  laymen;  cho- 
sen from  among  the  brethren,  by  the  rules  laid 
down  in  the  epistles  to  Timothy  and  Titus ;  not 
distinguished  by  any  religious  titles,  or  peculiar 
garb;  and  generally  persons  who  are  engaged  in 
worldly  business,  and  continue,  after  their  ap- 
pointment to  the  elder's  office,  to  follow  their  re- 
spective callings,  regarding  the  example  of  the 
Apostle  Paul,  which  he  emphatically  urged  up- 
on the  elders  of  the  church  at  Ephesus,  Acts  xx. 
They  who  are  taught,  however,  esteem  it  their  in- 
. dispensable  duty  to  support  those  who  labour  in 
the  word  and  doctrine,  when  it  is  needful,  on  ac- 
count of  the  inability  of  the  latter  to  earn  a  com- 
fortable li\'elihood,  or  when  circumstances  re- 
quire tiiat  they  should  be  entirely  devoted  to  the 


248  THE   SCOTTISH   BAPTISTS. 

work  of  the  ministry ;  for  "  the  labourer  is  worthy 
of  his  reward/'  and  "  the  Lord  hath  ordained  that 
they  who  preach  the  gospel,  should  live  of  the 
gospel. '^ 

Their  teachers  claim  no  dominion  over  the  con- 
sciences of  their  brethren,  among  whom  they  are 
still  ranked,  without  attempting  to  form  themselves 
into  a  separate  class.  And  the  official  character 
which  they  sustain,  gives  them  no  pre-eminence 
whatever  in  a  worldly  point  of  view.  Nor  is  there 
any  exception  in  favour  of  those  who  have  former- 
ly been  clergymen,  or  in  a  state  of  preparation  for 
ecclesiastical  preferment. 

They  admit  indeed  the  usefulness  of  some 
branches  of  human  learning,  when  these  are  not 
abused  to  serve  the  purposes  of  pride  and  vain 
jangling.  To  say  otherwise,  they  conceive,  would 
be  to  carry  the  matter  to  an  unreasonable  extreme ;  ' 
for  even  he,  who  can  read  and  write,  T^  not  alto- 
gether unlearned.  And  suppose  a  person  has  been 
taught  to  arrange  and  simplify  his  ideas,  and  to 
speak  and  wi'ite  with  fluency,  correctness,  and  per- 
spicuity, and  has  likewise  gained  some  knowledge 
of  the  languages  in  which  the  Holy  Scriptures 
were  originally  wTitten,  without  neglecting  a  corn- 
petent  understanding  of  his  native  tongue,  can  it 
be  thought  that  such  attainments  are  evil  in  them- 
selves, or  that  they  may  not  be  useful  ^^  hen  sanc- 
tified to  him  who  possesses  them  ?  But  the^  are 
fully  aware  that  no  improvement  of  a  man's  intel- 
lectual powers  can  enable  him  to  understand  "  the 
mysteries  of  the  kingdom  of  heaven,"  which  the 


THE   SCOTTISH   BAPTISTS.  249 

sovereign  "  Lord  of  heaven  and  earth  hath  hidden 
from  the  wise  and  prudent,  and  hath  revealed  to 
babes;"  and  that  those  theological  and  philosophi- 
cal studies  which  are  generally  thought  necessary, 
rather  tend  to  increase  the  natural  enmity  of  man's 
heart  against  "  the  preaching  of  the  cross,"  which 
was  "  a  stumbling  block  to  the  Jews,  who  required 
a  sign,  and  foolishness  to  the  Greeks,  who  sought 
after  wisdom." 

They  cannot  add  to  the  qualifications  of  a  Chris- 
tian teacher,  laid  down  in  the  word  of  God ;  and 
they  deny  that  a  liberal  education  is  essential  to  his 
character  and  office ;  while  they  reckon  it  absolute- 
ly necessary,  that  he  should,  with  great  diligence 
study  the  Holy  Scriptures,  which  are  able  "  to 
make  the  man  of  God  perfect,  thoroughly  furnish- 
ed to  all  good  works." 

The  discipline  and  government  of  the  Scottish 
Baptist  Churches  are  strictly  congregational.  Mem- 
bers are  received,  after  making  a  public  profession 
of  their  faith,  with  the  consent  of  the  whole  church, 
expressed,  when  the  body  is  numerous,  by  the 
show  of  hands ;  and  every  case  of  discipline  is  de- 
termined in  the  same  manner.  They  esteem  a 
conscientious  regard  to  the  law  of  discipline,  insti- 
stuted  by  the  gi'eat  Head  of  the  Church,  Mat.  xviii. 
absolutely  necessary  for  the  safety  of  the  whole 
body,  and  for  maintaining  purity  of  communion, 
and  the  due  exercise  of  brotherly  love. 

It  would  exceed  our  limits  to  narrate  all  the  par- 


250  THE   SCOTTISH   BAPTISTS. 

ticulars  which,  although  not  entirely  peculiar  to 
them,  are  yet  distinguishable  from  the  faith  and 
practice  of  the  great  majority  of  professing  Chris- 
tians. But  it  would  be  improper  to  omit  stating 
their  views  with  respect  to  subjection  to  civil  go- 
A^ernors. — They  consider  all  existing  powers  as 
"  ordained  of  God,"  Rom.  xiii.  2.  When  equal 
protection  is  afforded  to  all  good  subjects,  whatever 
their  religious  creed  may  be, — a  privilege  fully  en- 
joyed in  this  country,  they  are  thankful  to  God  for 
so  great  a  blessing,  and  are  cheerfully  "  subject  to 
every  ordinance  of  man  for  the  Lord's  sake ;  whe- 
ther it  be  to  the  king  as  supreme,  or  unto  go- 
vernors, as  to  them  that  are  sent  by  him,  for  the 
punishment  of  evil  doers,  and  for  the  praise  of  them 
that  do  well,"  1  Pet.  ii.  13,  14.  And  Avhen  rulers 
are  guilty  of  oppression,  they  still  reckon  it  the  duty 
of  Christians  to  be  subject  to  their  authority  in  all 
lawful  things, — to  honour  them  on  account  of  the 
offices  Avhich  they  sustain,  to  avoid  speaking  evil 
of  dignities,  to  pay  them  tribute  or  taxes  in  a  fair 
and  honourable  way,  and  "  to  offer  up  for  them, 
and  for  all  men,  supplications,  prayers,  interces- 
sions, and  giving  of  thanks."  In  no  case  whatever, 
do  they  feel  tliemselves  warranted  to  resist  those 
in  authority  over  them;  for  *' whosoever  resisteth 
the  power,  resisteth  the  ordinance  of  God ;  and  they  . 
that  resist,  shall  receive  to  themselves  damnation," 
or  judgment.  Were  any  thing  enjoined  upon 
them  which  they  conceived  to  be  opposite  to  the 
will  of  God,  after  trying  the  effect  of  a  peaceable 
and  manly  remojistrance,  without  obtaining  redress, 


THE   SCOTTISH  BAPTISTS.  251, 

they  should  then  have  no  alternative  but  to  suffer 
patiently  or  to  flee  from  their  oppressors. 

Besides  the  tracts  mentioned  above,  many 
others  have  been  published  by  Mr.  M'Lean,  of 
which,  his  Illustration  of  the  Commission  given  by 
Jesus  C/ifist  to  his  Apostles,  is  the  most  compre- 
hensive and  important;  and  an  edition  of  his  whole 
works  is  now  in  the  press,  consisting  of  seven  or 
eight  volumes.  Of  those  published  by  other  el- 
ders in  this  connexion,  the  following  are  the  most 
worth v  of  notice. —  Tzvo  Letters  to  the  Public  on 
the  Grace  of  God,  occasioned  by  the  conversion  of 
PTilliam  Mills,  a  condeinned  Felon,  by  Henry  Da- 
vid Inglis ; — Parental  Duties ; — Purity  of  Chris- 
tian Communion,  recommended  as  an  antidote 
against  the  perils  of  the  latter  days;  and  Letters  on 
a  variety  of  Subjects,  relating  chiefly  to  Christian 
Felloivship  and  Church  Oi-der,  in  which  the  AuthoD' 
has  discussed  some  of  the  points  of  difference  betrveefi 
them  and  other  Independents  and  Baptists,  by  Wil- 
liam Braidwood. 

.  There  are  fifteen  Baptist  Churches  in  Scodand 
of  the  class  above  described,  and  some  small  so- 
cieties, and  scattered  individuals,  amounting  in  all 
to  about  1000  members.  And  althoueh  in  some 
places  they  have  been  stationar}^  or  on  the  decline, 
yet,  upon  the  whole,  their  members  of  late  years 
have  considerably  increased. — In  England  and 
Wales  there  are  a  few  churches,  and  smaller  so- 
cieties, who  are  of  the  same  faith  and  order,  conse* 


252  THE   SCOTTISH   BAPTISTS. 

quently  distinct  from  the  two  great  bodies,  known 
by  the  names  of  General  and  Particular  Baptists."^ 

The  persons  who  belong  to  the  churches  here 
described,  assume  no  particular  denomination. 
They  wish  only,  in  some  measure,  to  deserve  that 
name  by  which  the  disciples  of  Christ  were  called 
first  at  Antioch. 

*  jC7*  On  the  other  hand,  there  are  at  least  two  con- 
gregations in  Scotland,  that  are  in  comn^union  with  the 
Particular  Baptists  in  England  ;  and,  of  course,  are  wholly 
distinct  from  the  Society  which  has  formed  the  subject  of 
this  article. 


THE 


BEREANS.* 


Name. — Bereans^  in  modern  church  history,  are 
a  sect  of  Protestant  dissenters  from  the  Church  of 
Scotland,  who  take  this  title,  not  from  choice  but 
necessity,  as  they  foresaw,  that  if  they  did  not  dis- 
tinguish themselves  by  some  name,  they  would 
be  distinguished  by  others,  by  applying  to  them  the 
name  of  the  founder  of  the  sect.  On  this  account, 
Mi:  Barclay^  whose  modesty  was  such,  that  he 
did  not  wish  his  friends  to  be  called  by  his  name, 
thought,  with  them,  the  name  Bereans  as  expres- 
sive and  suited  to  the  Christian  character  as  any 
other,  seeing  the  believers  of  the  gospel  at  Berea 
were  highly  commended  for  their  Christian  con- 

*  iCPThe  following  account  of  the  Bereans  was  sent  the 
aiuhor  for  insertion  here,  by  one  of  their  ministers. 
VOL.  III.  K  k 


254  THE  BEREANS. 

duct,  in  daily  searching  the  scriptures,  which  is  the 
duty  and  interest  of  all  believers  of  the  gospel.* 

Rise  and  Progress. — The  Bereans  first  as- 
sembled ^s  a  separate  body  of  Christians  in  the 
city  of  Edinburgh,  in  autumn  1773,  and  soon  after 
in  the  parish  of  Fettercairn. 

The  opponents  of  the  Berean  doct[-ines  allege, 
that  this  new  system  of  faith  would  never  have  been 
heard  of,  had  not  Mr.  Barclay,  the  founder  of  it, 
been  disappointed  of  a  settlement  in  the  Church  of 
Scotland. — A  respectable  clergyman  of  the  Esta- 
blished Church  has  even  hinted  something  to  this 
purpose,  in  Sir  John  Sinclair's  Statistical  Account, 
(vol.  i'x.  p.  599.)  But  the  Bereans,  in  answer  to 
this  charge,  appeal  not  only  to  Mr.  Barclay's  doc- 
trine uniformly  preached  in  the  church  of  Fetter- 
cairn, and  many  other  places  in  that  neighbourhood^ 
for  fourteen  years  before  that  benefice  became  va- 
cant; but  likewise  to  two  different  treatises,  contain- 
ing the  same  doctrines,  published  by  him  ten  or 
twelve  years  before  that  period. — They  admit,  in- 

*  |0"°Ancl  I  may  be  allowed  to  add,  that  it  is  fieculiarly 
the  duty  of  the  members  of  this  denomination  ;  for,  to  en- 
title them  to  the  honourable  appellation  which  they  have 
thus  adopted,  they  oui<ht,  doubtless,  of  all  professing  Chris- 
tians, to  let  their  light  shine  before  men  in  this  respect,  or 
to  hold  forth  a  good  example  to  others,  in  searchini»  the 
Scriptures  daily  ;  (an  example  much  wanted  in  our  days,) 
otherwise  the  name  of  The.ssalotiians  or  Athenians  mi^ht 
be  equally  approjiriaie  with  that  by  which  they  wish  to  be 
distinguished  from  others. 


THE   BEREANS.  255 

deed,  that  previous  to  May  1773,  when  the  General 
Assembly,  by  sustaining  the  king's  presentation  in 
favour  of  il/r.  Foote,  excluded  Mr.  Barclay  from  suc- 
ceeding to  the  church  of  Fettercairn,  (notwithstand- 
ing the  almost  unanimous  desire  of  the  parishion- 
ers,) the  Bereans  had  not  left  the  Established  Church, 
or  attempted  to  erect  themselves  into  a  distinct  soci- 
ety ;  but  they  add,  that  this  was  by  no  means  ne- 
cessary on  their  part,  until,  by  the  Assembly's  de- 
cision, they  were  in  danger  of  being  not  only  de- 
prived of  his  instructions,  but  of  being  scattered  as 
sheep  without  a  shepherd. — And  they  add,  that 
it  was  Mr.  Barclay's  open  and  public  avowal,  both 
from  the  pulpit  and  the  press,  of  those  peculiar 
sentiments  which  now  distinguish  the  Bereans, 
that  was  the  first  and  principal,  if  not  the  only 
cause,  of  the  opposition  set  on  foot  against  his  set- 
tlement at  Fettercairn. — Since  that  time  the  sect  of 
the  Bereans  have  found  converts  in  all  the  principal 
towns  in  Scodand,  in  London,  and  many  other 
places  of  England,  as  well  as  in  different  states  of 
America,  &c. 

Doctrines  . — The  Bereans  agree  with  the  gi'eat 
majority  of  Christians,  both  Protestants  and  Ca- 
tholics, respecting  the  doctrine  of  the  Trinity, 
which  they  hold  as  a  fundamental  article  of  the 
Christian  f\\ith ;  and  they  also  agree  in  a  great  mea- 
sure with  the  professed  principles  of  both  our  Esta- 
blished Churches,  respecting  predestination  and 
election,  though  they  allege  that  these  doctrines 
are  not  consistently  taught  in  either  church.— 
But  they  differ  from  the  majority  of  all  sects  of 


356  THE   BEREANS, 


* 


Christians  in  various  other  important  particulars, 
such  as, — 

First,  Respecting  our  knowledge  of  the  Deity. — 
Upon  this  subject  they  say,  that  the  majority  of 
professed  Christians  stumble  at  the  very  threshold 
of  revelation ;  and,  by  admitting  the  doctrine  of  na- 
tural religion,  natwal  conscience,  natural  notices, 
&c.,  not  founded  upon  revelation,  or  derived 
from  it  by  tradition,  they  give  up  the  cause  of 
Christianity  at  once  to  the  infidels  ;  who  may  justly 
argue,  as  Mr.  Paine  in  fact  does,  in  his  Age  of  Rea- 
son, with  all  others  of  his  infidel  cast,  that  "  there 
is  no  occubion  for  any  revelation,  or  word  of  God,  '' 
if  man  can  discover  his  nature  and  perfections  from 
his  works  alone." — But  this,  the  Bereans  argue  is 
beyond  the  natural  powers  of  human  reason,  and 
therefore  our  knowledge  of  God  is  from  revelation 
alone :  and  that,  without  revelation,  man  would 
fiever  have  entertained  an  idea  of  his  existence.* 

Second,  With  regard  to  faith  in  Christ,  and  as-  ' 
surance  of  salvation  through  his  merits,  the}^  dif- 
fer from  almost  all  other  sects  whatsoever. — These 

*  IC?'  I  am  not  aware  that  the  Bereans  stand  so  much 
alone  on  this  subject,  as  that  they  should  have  made  it  a  dis- 
tinguishing artich;  of  their  creed — That  man  could  never, 
without  revelation,  have  had  any  just  ideas  of  God  or  reli- 
gion, is  firmly  believed  by  more  than  a  majority,  I  trust, 
in  various  other  denomin  ttions.  See  Dr.  Ellis's  Know- 
ledge of  Divine  Things  from  Revelation, not  from  Reason  or 
J\''ature  ;  a  work  of  which  a  new  edition  seems  to  be  much 
wanted. — See  also  the  Scholar  Armed. 


THE   BEREANS.  257 

they  reckon  inseparable,  or  rather  the  same,  be- 
cause (they  ai'gue,)  God  hath  expressly  declared, 
"  he  that  believeth  shall  be  saved ;"  and  therefore, 
it  is  not  only  absurd,  but  impious,  and  in  a  manner 
calling  God  a  liar,  for  a  man  to  say,  "  I  believe 
the  gospel,  but  have  doubts  nevertheless  of  my 
own  salvation."  With  regard  to  the  various  dis- 
tinctions and  definitions  that  have  been  given  of 
different  kinds  of  fait/i^  they  argue,  that  "  there  is 
nothing  incomprehensible  or  obscure  in  the  mean- 
ing of  diis  word  as  used  in  Scripture ;  but  that,  as 
faith,  when  applied  to  human  testimony,  signifies 
neither  more  nor  less  than  the  mere  simple  belief 
of  that  testim.ony  as  true,  upon  the  authority  of  the 
testifier;  so  when  appUed  to  the  testimony  of  God, 
it  signifies  precisely  the  belief  of  his  testimony,  and 
resting  upon  his  veracity  alone,  without  any  kind 
of  collateral  support  from  concurrence  of  any  other 
evidence  or  testimony  whate\'er." — And  they  in- 
sist, that,  as  this  faith  is  the  gift  of  God  alone,  so 
the  person  to  whom  it  is  given  is  as  conscious  of 
possessing  it  as  the  being  to  whom  God  gives  life, 
is  of  being  alive  ^  and  therefore  he  entertains  no 
doubts,  either  of  his  faith,  or  his  consequent  salva- 
tion through  the  merits  of  Christ,  who  died,  and 
rose  again  for  that  purpose. — In  a  word,  they 
argue,  that  the  gospel  would  not  be  what  it  is  held 
forth  to  be,  "  glad  tidings  of  great  joy,"  if  it  did 
not  bring  full  personal  assurance  of  eternal  salva- 
'  tion  to  the  believer ;  which  assurance,  they  insist, 
"  is  the  present  infallible  privilege  and  portion  of 
every  individual  believer  of  the  gospel.'' — These 
definitions  of  faith,  and  its  inseparable  concomitant 


258  THE   BEREANS. 

assurance,  they  prove  by  a  great  variety  of  Scrip- 
ture evidence,  which  our  hmits  will  not  allow  us  to 
quote.* 

Third,  Consistently  with  the  above  definition  of 
faith,  they  say,  that  the  sin  against  the  Holy  Ghost, 
which  has  alarmed  and  perplexed  so  many  in  all 
ages  is  nothing  else  but  unbelief;  and  that  the  ex- 
pression, that  "  it  shall  not  be  forgiven,  neither  in 
this  world,  nor  that  which  is  to  come,"  means  only, 
that  a  person  dying  in  infidelity  ^vould  not  be  for- 
given, neither  under  the  former  dispensation  by 
Moses,  (the  then  present  dispensation,  kingdom, 

*  10°"  See  Mr.  Barclay's  Assurance  of  Faith  Vindicated 
from  the  Misrepresentations  of  Sandeman  and  Cudworth  ;  in 
a  letter  to  a  Friend.  The  professed  object  of  this  tract,  is 
to  establish  the  assurance  of  a  man's  own  justification  and 
salviition,  upon  the  direct  testimony  of  God.  "  The  assur- 
ance of  faith,"  says  Mr.  B.  (by  which  he  means  the  assur- 
ance of  a  man's  own  justification)  "  is  cstabl^hed,  along 
with  the  resurrection  from  the  dead,  upon  the  direct  testi- 
mony of  God,  believed  in  the  heart. 

On  the  other  hand,  the  late  Mr.  Archibald  M'Lean,  an 
elder  of  the  Scottish  Bafitist  communion,  in  his  remarks 
on  this  doctrine,  in  a  note,  (p.  88,  1st  Ed.  or  92,  2d  Edit.) 
of  his  book,  entitled,  "  The  Commission  given  by  Christ  to 
his  J/iostles''  ..ffirms,  that  unless  Mr.  B.  "  can  produce 
from  the  Scriptures,  a  declaration  of  the  remission  of  hi^ 
sins,  addressed  to  him  by  name,  it  is  absurd  in  him  to 
maintain,  that  he  has  the  assurance  of  his  own  personal  jus- 
tific>  tion  and  salvation,  through  faith  in  the  direct  testimo- 
ny of  God."  The  answer  which  the  Bereans  return  to  this 
objection,  is  founded  on  Acis  xiii.  verses  32,33,38,^9, 
and  may  be  seen  in  the  2d  edit,  of  Mr.  B's.  Assurance  of 
Faith,{\2mo.  1803.)  p.  50,  51.  note. 


THE    BtlREANS.  259 

or  government  of  God,)  nor  under  the  gospel  dis- 
pensation, which,  in  respect  of  the  Mosaic,  was  a 
kind  of  future  world,  or  kingdom  to  come. 

Tourth,  The  Bereans  intei-pret  a  great  part  of  the 
Old  Testament  prophecies,  and  in  particular  the 
whole  of  the  Psalms,  excepting  such  as  are  merely 
historical  or  laudatory,  to  be  typical  or  prophetical  of 
Jesus  Christ,  his  sufferings,  atonement,  mediation, 
and  kingdom ;  and  they  esteem  it  a  gross  perver- 
sion of  these  psalms  and  prophecies  to  apply  them 
to  the  experiences  of  private  Christians,  in  the  man- 
ner commonly  done. — In  proof  of  this,  they  not  on- 
ly urge  the  words  of  the  apostle,  that  "no  scripture 
prophecy  is  of  any  private  interpretation,"  but  they 
insist,  that  the  whole  of  the  quotations  from  the  an- 
cient prophecies  in  the  New  Testament,  and  parti- 
cularly those  from  the  psalms,  are  expressly  applied 
to  Christ.* 

In  this  opinion  many  other  classes  of  Protestants 
agree  with  them. 

"  Fifth,  Of  the  absolute  all -superintending  sove- 
reignty of  the  Almighty,  the  Bereans  entertain  the 
highest  ideas,  as  w  ell  as  of  the  uninterrupted  exer- 
tion thereof  over  all  his  works,  in  heaven,  earth, 
and  hell,  however  unsearchable  by  his  creatures- 
A  God  without  election  (they  argue)  or  choice  in 

*  |C7"Those  who  wish  to  see  an  illustration  of  iheir  doc- 
trine on  this  head,  may  consult  Mr.  B's  Disser(atio7i  on  the 
Psalms^  subjoined  to  the  2d  Ed.  of  his  Assiirance  of  Faith 
Vindicated. 


260  THE   BEREANS. 


» 


all  his  works,  is  "  a  God  without  existence, — a 
mere  idol, — a  nonentity. — And  to  deny  God's  elec- 
tion, purpose  and  express  will,  in  all  his  works,  is 
to  make  him  inferior  to  ourselves." 

For  further  particulars  respecting  the  Berean 
doctrines,  we  must  refer  the  reader  to  the  works  of 
Messrs.  Barclay,  Nicol,  and  Brookshank.  And  to 
these  we  have  authority  to  add  a  work  now  prepar- 
ing for  the  press,  (by  Mr.  James  Donaldson,  suc- 
cessor to  the  late  Mr.  Barclay  in  the  Berean  church 
at  Edinburgh),  wherein  the  leading  points  of  differ- 
ence betvvixt  the  Bereans  and  other  professing  bo- 
dies around  them,  will  be  handled  in  the  form  of  a 
dialogue,  under  the  title  of  Objector  and  Findicator. 

Worship,  Practice  &c. — Having  thus  given 
a  concise  view  of  the  origin  and  distinguishing  doc- 
trines of  Bereanism,  it  only  remains  to  mention  a 
few  particulars  relative  to  the  worship  Mid  practice 
of  the  Bereans,  as  a  Christian  society. 

Infant  baptism  they  consider  as  a  divine  ordi- 
nance, instituted  in  the  room  of  circumcision;  and 
they  think  it  absurd  to  suppose,  that,  infants,  who 
all  agree  are  admissible  to  the  kingdom  of  God  in 
heaven,  should  nevertheless  be  denied  the  ini- 
tiating sign  of  that  high  privilege  on  earth, — They 
commemorate  the  Lord's  supper  in  general  once 
a  month  ;  but,  as  the  words  of  the  institution  fix 
no  particular  period,  they  sometimes  celebrate  it 
oftener,  and  sometimes  at  more  distant  periods,  as 
may  suit  their  general  convenience.      But   they 


THE  BEREANS.  26J 

cannot  agi'ee  with   those   who  allege,    that  they 
cannot  observe  the  Sabbath  without  shewing  forth 
the  Lord's  death.     In  observing  this  ordinance, 
they  follow  the  primitive  apostolic   plan,  without 
any   previous  days  of  fasting   or  preparation,  as 
they  apprehend,  that  such  human  institutions  onlv 
tend  to  make  an  idol  of  the  ordinance,  and  to  lead 
people  to  entertain  erroneous  ideas  of  its  superior 
solemnity  and  importance. — They  discard  also  in 
tills  ordinance,  as  unscriptual,  the  Popish,  Episco- 
pal, and  Presbyterian  practice  of  consecrating  the 
elements,  or  setting  them  apart  from  a  common  to 
a  holy  use ;  as  also,  setting  apart  the  water  in  Bap- 
tism from  a  common  to  a  holy  use :  They  say  that 
no  change  is  possible   (more  than  needful)  by  any 
form  of  words  that  men  can  use.     The  last  and 
fullest  account  of  that  ordinance,  1  Cor.  chap.  xi. 
simply  says,  "  And  when  he  had  given  thanks,  he 
brake  it,  and  said,  Take,  eat,  &c." — They  insist, 
that  the  word  thanks  is  incompatible  with  any  no- 
tion of  consecration  in  use  among  men ;   that  the 
Lord,  acting  the  part  of  the  Fatlier's  ser^'ant,  did 
not  address  the  bread  nor  the  cup,  but  his  heaven- 
ly Father,  with  thankfulness ;  leaving  thus  an  ex- 
ample to  all  his  children,  commemorating  this  or- 
dinance, to  give  thanks  to  their  God  and  Father, 
for  his  love  shown  in  this,  till  their  Lord  come. 

Bereans  also  hold  in  contempt  the  word  sacra- 
inent,  as  commonly  applied  to  this  ordinance  and 
baptism.     The  term,  as  expressed  by  the  Latins, 
sacramentum,  a]:)plies  to  the  takinsr   of  an   oath 
which  is  not  intended  in  shewing  forth  the  Lord's 

VOL.  III.  L  1 


2^  THE   BEREANS. 

death,  more  than  in  the  ordinance  of  prayer  and 
praise.  All  ordinances  appointed  by  God,  as  pro- 
per for  the  notice  of  his  children,  are  works  of  faith, 
and  labours  of  love,  while  an  oath  is  to  put  an  end 
to  strife. — Equal  and  universal  holiness  in  all  man- 
ner of  conversation,  they  recommend  at  all  times 
as  well  as  at  the  Lord's  table.  They  meet  every 
Lord's  day  for  the  purpose  of  preaching,  prayer, 
praise,  and  exhortation  to  love  and  good  works. — 
With  regai'dto  admission  of  members,  their  method 
is  very  simple. — When  any  person,  after  hearing 
the  Berean  doctrines,  professes  his  belief  and  as- 
surance of  the  truths  of  tlie  gospel,  and  desires  to 
be  admitted  into  their  communion,  he  is  cheerfully 
received,  upon  his  profession  before  the  church, 
whatever  may  have  been  his  former  manner  of  life ; 
because  they  know  that  all  men,  before  they  believe 
the  gospel,  are  dead  in  trespasses  and  sins.  There- 
fore they  disclaim  the  practice  of  those,  who,  mak- 
ing inquiry  into  the  former  character  of  those  who 
apply  for  admission  into  their  communioh,  admit 
or  reject,  according  to  the  nature  of  that  report. 
This  they  say  is  the  very  reverse  of  the  conduct  of 
the  Apostles,  who  preached  the  gospel  to  the  vilest 
of  men ;  and  the  moment  such  professed  the  truth 
of  the  gospel,  to  such  they  gave  the  right  hand  of 
fello\\  ship,  without  farther  ceremony.  But  if  such, 
an  one  should  afterward  draw  back  in  his  good  pro- 
fession, or  discover  a  practice  foreign  to  die  pre- 
cepts of  the  gospel,  in  that  case,  he  is  first  to  be  ad- 
monished, and  if  that  has  not  die  desired  effect,  h^ 
is  to  be  withdrawn  from,  as  a  disorderly  walker, 
and  left  to  himself. 


THE   BEREANS.  263 

They  do  not  think,  as  some  professors  do,  that 
they  have  any  power  or  authority  from  Scripture  to 
deliver  such  backsHder  to  Satan  ;  that  power  they 
consider  as  the  exclusive  right  of  the  Apostles,  to 
whom  it  was  said,  "  Whatsoever  ye  shall  bind  on 
earth,  shall  be  bound  in  heaven,"  &c.  Neither  do 
they  think  themselves  authorised,  as  a  Christian 
church,  to  inquire  into  each  others  political  opi- 
nions^ any  more  than  to  examine  into  each  others 
notions  o{ philosophy.  They  both  recommend  and 
practise,  as  Christian  duties,  subjection  to  lawful 
authority  ;  but  they  do  not  think  that  a  man  by  be- 
coming a  Christian,  or  joining  their  society,  is  under 
any  obligation,  by  the  rules  of  the  gospel,  to  re- 
nounce his  rights  of  private  judgment  upon  mat- 
ters of  pubhc  or  private  importance. 

Upon  all  such  subjects,  they  allow  each  other  to 
think  and  act  as  each  may  see  it  his  duty. — They 
require  nothing  more  of  their  members,  than  an 
uniform  and  steady  profession  of  the  apostolic  faith, 
and  a  suitable  walk  and  conversation. 

Witli  regard  to  feet- washing,  and  the  like  prac- 
tices, which  some  other  sects  of  Christians  consider 
as  duties,  the  Bereans  are  of  opinion,  that  they  are 
by  no  means  obligatory.  They  argue,  that  the  ex- 
ample given  by  our  Saviour  of  washing  the  feet  of 
his  disciples,  was  not  an  institution  of  an  ordinance, 
but  merely  a  familiar  instance,  taken  from  the  cus- 
tom of  the  counti-y,  and  adopted  by  our  Lord  on 
that  occasion,  to  teach  his  followers  that  tliey  ought, 
at  all  times,  to  be  ready  to  perform  even  tlie  mean- 
est offices  of  kindness  to  each  other. 


SCOTTISH. 


OR 


NEW  INDEPENDENTS. 


Rise  and  Progress. — John  Glas  gave  rise 
to  Independency  in  Scotland,  as  already  observed, 
about  the  year  1728,  since  which  time,  the  Baptists, 
and  some  other  parties  professing  Independency, 
have  arisen,  and  become  pretty  numerous ;  but 
their  churches  have  been  involved  in  an  c^scurity, 
which  prevented  their  sentiments  from  being  very 
generally  known. 

In  the  course  of  the  last  twelve  years,  a  period 
remarkably  fertile  in  speculations  of  Qvery  kind, 
the  controversy  betwixt  Presbyterians  and  Inde- 
pendents has  been  revived,  and  is  still  carried  on- 
"with  energy  and  spirit.  Within  this  period,  a  nume- 
rous body  of  Independents  has  arisen,  a\  hose  ideas 
of  union  and  discipline,  are  perhaps  more  mild 
and  accommodating  than  those  of  tlie  chui'che^ 
which  had  previously  been  collected,  and  which 
possess  a  greater  combination  of  those  talents, 


NEW    INDEPENDENTS.  265 

which  excite  attention,   and  give  influence  to  reli- 
gious parties. 

The  members  of  this  new  sect,  which  forms  the 
subject  of  the  present  article,  profess  to  be  wholly 
unconnected  with  any  other  society  of  Indepen- 
dents ;  their  progress  has  hitherto  been  rapid,*  and 
their  exertions  and  publications  seem  to  have  rais- 
ed some  degree  of  jealousy  in  tlie  minds  of  the 
Established  clergy,  whose  attention  is  once  more 
turned  from  the  friends  of  Episcopacy,  to  defend 
the  order  and  constitution  of  their  church  acrainst 
the  renewed  attacks  of  the  Independents^ 

The  institution  of  the  Missionary  Societies  hacl 
excited  a  strong  sensation  among  the  religious  of 
all  denominations,  and  other  events  of»  a  singular 
nature  contributed  to  give  rise  to  this  spirit  of  reli- 
gious discussion  and  change. 

But  few  men  felt  the  missionary  spirit  widi  great 
er  ardour  than  Robert  Haldane,  Esq.,  a  gentleman 
of  much  respectability,  and  possessed  ofan  ample 
fortune  in  Scotland.  Having  lately  been  brought 
to  think  seriously  of  religion,  and  now  happy  in  the 
enjoyment  of  that  comfort  which  it  alone  can  afford: 
those  divine  truths  which  had  gixen  hope  and  con- 
solation to  his  own  mind,  he  felt,  in  no  small  de- 

*  In  consequence  of  some  recent  disputes  among  them- 
selves, which  will  be  noticed  below,  many  arc  of  opinion 
that  their  members  arc  now  stationary,  if  not  on  the  decline. 


266  NEW    INDEPENDENTS. 

» 

gree,  the  importance  of  the  duty  of  spreading  among 
the  heathen. 


Under  this  impression,  he  sold  his  estates,  and, 
along  with- several  associates,  men  of  talents  and 
exemplary  piety,  intended  to  employ  his  fortune  in 
difiusing  among  the  tribes  of  Hindostan  the  arts  of 
civihsed  life,  and  the  blessings  of  true  religion. 
Such  an  example  of  disinterested  zeal,  and  of  indi- 
vidual active  benevolence,  we  have  seldom  read  of 
since  the  days  of  the  good  and  pious  Bishop  Berk- 
ley, and  we  may  challenge  all  the  modern  philoso- 
phers and  modern  philanthropists  to  produce  the 
like.  Upon  application  to  Government  for  liberty 
to  found  an  establishment  in  the  East  Indies  for  pro- 
pagating the  gospel,  the  proposal  of  Mr.  H.  and 
Ifib  friends,  was  rejected.*  But  this  disappoint- 
ment, however  great,  served  only  to  direct  his  be- 
nevolence into  another  channel ;  for  he  then  turned 
his  attention  to  the  state  of  religion  in  his  native 
country,  and  resolved  to  employ  his  fortune  and 
exertions  in  propagating  the  gospel  at  home. 

Accordingly,  a  society  bearing  this  name,  was 
formed  in  December  1797,  the  pnjfessed  object  of 
which  was  to  send  forth  men  to  preach  the  gospel 
in  those  parts  of  Scotland  where  they  conceived 
that  tliis  blessing  was  not  enjoyed  in  its  purity,  or 

*  It  is  generally  supposed  that  Mr.  H.  is  daily  making 
money  by  the  chapels  which  he  has  built  in  this  count-y; 
but  I  am  credibly  informed,  that  this  supposition  is  whoHy 
groimdless  ;  and  it  is  plain,  I  think,  Tum  the  above  circum- 
stance, that  profit  was  no  part  of  his  original  object. 


NEW  INDEPENDENTS.  267 

where  it  was  not  regularly  dispensed;  and  hence 
the  members  of  this  sect  are  called,  though  per- 
haps improperly,  Missionaries.* 

The  formation  and  exertions  of  this  Society,  we 
are  told,  "  had  been  considerably  facilitated  by  the 
progress  of  opinion, — by  the  corruptions  of  the 
Scottish  church,  and  by  the  religious  discussions 
which  had  been  excited  by  several  pu1)lications, 
and  particularly  by  the  Missionary  Magazine.'' 
This  miscellany,  conducted  by  a  minister  of  die 
Established  Church,  who  had  agreed  to  accompa- 
ny Mr.  H.  to  India,  contained  some  bold  doctrines, 
which  had  seldom  been  heard  without  the  threshold 
of  some  obscure  conventicle ;  and  among  others, 
that  it  is  the  right,  nay,  the  paramount  duty  of 
every  Christian  who  knows  the  gospel,  and  is  duly 
qualified,  to  preach  it  to  his  fellow  sinners. 

The  discussion  of  this  controversy  created  a 
very  great  sensation  in  the  religious  world ;  and  the 
Societies  which  had  been  formed  were  not  diiatorv 

*  "  The  Society  for  Profiagattng  the  Gosfiel  at  HomCn, 
have  all  along  avowed  their  sole  object  lo  be  the  revival 
of  declining;  religion  Hmoiiij^  their  countrymen,  and  to  fol- 
low out  that  object,  by  me  ins  which  they  conceive  to  be 
vvarrati'ed  by  the  word  of  God,  and  not  in  the  least  contra- 
ry to  the  laws  of  tlie  country."  Reply  to  the  Pastoral  Jd- 
monition  of  the  General  Assembly.  See  Missionary  JSIaga- 
zine  lor  1799,  vol.  iv.  p.  293. 

This  Society  employs  its  funds  in  procurini^  men  to  iti- 
nerate likewise  in  Ireland.  There  is  a  Society  somewhat 
simihir  to  this  in  England,  chiefly  supported  by  tha  Inde' 
/lendentu  and  Calvinistie  Methodists. 


268  NEW   INDEPENDENTS. 

in  acting  upon  the  principle.  James  Haldane, 
Esq.,  brother  of  the  above,  Mr.  Aikman  and 
others,  men  of  some  abilities,  and  actuated  by  fer- 
vent zeal,  travelled  at  different  times  through  the 
greater  part  of  Scodand,  preaching  the  gospel  to 
their  countiymen;  and  wherever  they  went,  it 
was  a  maxim  to  which  they  invariably  adhered,  to 
"  make  the  word  of  God  without  charge;''  and  as 
they  had  freely  received,  freely  to  give. 

In  their  labours  they  experienced  considerable 
opposition,  particularly  from  the  established  cler- 
gy; but,  "  the  common  people  heard  them  gladly,'^ 
and  not  a  few  of  them  embraced  the  doctrines 
which  they  taught.  They  w  ere  soon  succeeded  by 
other  labourers,  employed  by  the  Society,  who  were 
no  less  successful  in  promoting  the  same  cause. 

Neither  the  Messrs.  H.  nor  any  of  their  friends, 
had  yet  separated  from  the  communion  of  the 
Church  of  Scotland,  nor  had  any  of  the^establish- 
ed  ministers  declared  themselves  attached  to 
their  party.  But,  in  a  short  time,  they  both 
thought  themselves  bound,  in  conscience  and 
duty,  to  forsake  her  fellowship;  and  soon  after, 
Messrs.  Innes  and  Ewing,  both  ministers  in  the  na- 
tional church,  resigned  their  charges,  and  united 
with  them  and  their  associates  in  the  work  ih 
which  they  were  engaged,  in  preaching  the  gos- 
pel throughout  the  kingdom.  A  distinct  society 
was  soon  formed;  and  the  Messrs.  H.,  by  whose 
zeal  and  influence  the  separation  was  chiefly  ef- 
fected, being  at  its  head,  its  members  have,  hence 
been  also  called   Haldanites,  or  Haldamte  Inde- 


NEW   INDEPENDENTS.  269 

pendents,  from  them;  but  this  name  of  distinction 
those  gentleman  very  much  dislike,  and  modestly 
Avish  to  be  laid  aside.* 

Large  places  of  public  worship,  aa  hich  were  at 
first  distinguished  by  the  name  of  Tabernacles, 
\vere  erected  at  Mr.  R.  H.'s  expense  in  the  princi- 
pal towns,  where  the  word  of  God  was  declared  to 
numerous  assemblies,  both  by  those  ministers  and 
others  from  various  denominations  in  England.f 
Mr.  J.  Haldane  and  Mr.  Aikman,  a\  ere  finally  fix- 
ed at  Edinburgh,  Mr.  Innes  at  Dundee,  and  Mr. 
Ewing  at  Glasgow ,  besides  various  other  preachers 
Avho  were  established  in  different  parts  of  the  coun- 
try. Academies  likewise,  supported  chiefly,  if  not 
solely,  at  the  expense  of  Mr.  R.  H.,  were  formed 
at  Edinburgh,  Dundee,  and  GhsgoAv,|  for  the  edu- 
cation of  young  men  for  the  work  of  the  ministiyj 
who,  when  deemed  qualified  for  preaching  the  gos- 
pel, were  to  be  employed  as  itinerants,  under  the 
inspection  and  countenance  of  the  "  Societij  for 
Propagating  the  Gospel  at  Home^k 


*  The  mcmbei's  of  this  denominaiion  acknowledge  the 
term  Indefieudents  as  applicable  to  them,  yet  they  are  by  no 
means  fond  of  it,  "  but  prefer  the  word  Church  alone,  or 
Afiostolic  Church,  to  distinguish  a  church  of  Christ  from 
other  societies  called  churches."     Mr.  Carson's  Pref.  p.  5. 

t  Mr.  Aikman's  place  of  worship  here  was  built,  I  am 
told,  at  his  own  expense. 

\  These  academies  did  not  exist  at  the  same  time  in 
these  three  places  ;  but  first  at  Glasgow  and  Dundee,  and 
afterwards  there  was  one  only  in  Edinburgh. 

§  Beddes  the  Itinerants  supported  by  thisjSociety  in  Scot- 
voft.  IIP.  Mm 


270  NEW   INDEPENDENTS. 

Thus,  a  succession  of  teachers  was  secured,  and 
so  well  was  their  plan  founded  and  administered, 
that  while  their  wants  were  duly  supplied,  it  pre- 
sented no  temptation  to  any  to  embark  in  the  cause, 
whose  aA'arice  was  greater  than  their  zeal  for  doing 
good. 

The  Established  Church,  it  seems,  has  not  fol- 
lowing the  cautious  policy  of  Gamaliel,  in  "  letting 
these  men  alone  ;* '  for,  we  are  told,  that  the  minis- 
ters and  leaders  of  this  denomination  have  not  been 
treated  with  "  silent  neglect,"  and  that  it  was  not 
owing  to  the  moderation  of  her  clergy,  or  the  mild- 
ness of  her  principles,  but  to  the  superior  indul- 
gence and  discernment  of  the  civil  government, 
that  the  Messrs.  H.  and  their  friends,  v/ere  not  pu- 
nished for  their  non-conformity,  by  the  terrors  of 
the  law.* 

Distinguishing  Doc TRiNES.-The  members 
of  this  denomination  can  yet  scarcely  be  said  to  have 
their  principles  fixed;  for  though  they  are  fully - 
convinced  that  the  constitution  of  their  churches 

land  and  Ireland,  its  memher->  have  sent  out  six  missiona- 
ries to  North  America,  and  two  to  iDenmark. 

*  "  The  standards  you  defend,  and  to  every  part  of  which 
you  are  sworn,  do  not  allow  of  separation.  They  allow  the 
sword,  as  the  last  argument,  to  convince  the  judgment  of  tlie 
weak.  So  far  from  permitting  her  members  quietly  to  de- 
part, her  avowed  principles  will  not  give  toleration  to  any 
other  sect  Those  who  yet  in  reality,  as  well  as  in  profes- 
sion, adhere  to  the  st;.ndards  of  the  Church  of  Scotland,^t 
is  well  knowri.  lament  toleration,  and  confess  it  as  a  national 
sin." — Mr.  Carson's  Rcfily  to  Mr.  BroivJi,  p.  30.  Note. 


NEW  INDEPENDENTS.  *  271 

is  scriptural,  and  that,  on  the  whole,  they  are  fol- 
lowers of  the  apostolical  churches,  still  they  can- 
didly admit  that  they  have  "  more  to  learn.*'  They  do 
not  profess  to  have  attained  to  a  perfection  of  know- 
ledge in  the  Scriptures  ;  but  agreeably  to  what  they 
have  attained,  they  profess  to  walk.  *'  He  then 
who  will  shew  us  the  way  of  the  Lord  more  per- 
fectly, will  do  us  a  more  essential  service  than- were 
he  to  enrich  us  with  the  treasures  of  the  Indies.''* 

It  is  plain,  however,  that  their  docti'ines  are  Cal- 
vinistical,  and  that  they  reject  all  articles  of  faith 
or  creeds  of  human  composition.  They  tell  us 
that  they  have  a  divine  and  infallible  standard, 
meaning  the  Scriptures ;  and  that  consistent  Inde- 
pendents dare  not  adopt  any  other.  All  other  sects 
profess  to  find  the  oudines  of  their  system  in  the 
word  of  God,  but  they  insist  that  the  Scriptures 
contain  a  full  and  complete  model  and  system  of 
doctrine,  government,  discipline,  and  worship,  and 
that  in  them  we  may  find  an  universal  rule  for  the 
direction  of  Christians  in  their  associated  state,  as 
well  as  all  necessaiy  instructions  for  the  faith  and 

*  Mr.  Carson's  Refihj^  p.  457.  Whatever  maybe  '.hought 
of  some  of  their  tenets  and  practices  by  others,  every  one 
roust  allow  that  this  candour  and  openness  to  conviction, 
bespeak  a  truly  Christian  spirit  and  disposition ;  and  it  ap- 
pears, that  some  of  them  at  least,  are  daily  walking  accor- 
ding to  this  principle.  "  I  do  believe,"  says  the  same  au- 
thor, "  that  the  churches  lately  forn»ed,  owe  much  of  their 
superior  conformity  to  Scripture,  compared  with  that  of 
the  undent  Independents,  to  4he  very  objections  of  their 
opponents." — P.  201. 


272  NEW   INDEPENDENTS. 


» 


practice  of  individuals. — They  must  have  Scrip- 
ture for  every  thin 2:,  even  for  such  thin2:s  as  could 
not  be  contained  in  Scripture ;  so  that  their  motto 
seems  to  be,  "  Quia  Scriptum  non  legimus,  ideo 
jussum  non  credimus."  Hence  they  likewise  re- 
ject the  authority  of  the  civil  magistrate  in  matters 
of  religion,  and  receive  the  Scriptures,  and  nothing 
else,  •  as  binding  in  the  worship  of  God.  The 
church  of  Christ,  as  exhibited  in  Scripture,  they 
conceive  to  be  an  association  which  has  no  head 
upon  earth;  and  which,  as  a  body,  can  receive  no 
iaws  from  any  one  but  Christ  alone.  The  king- 
dom of  Jesus,  say  they,  is  spiritual,  neither  inter- 
fering with  human  governments,  nor  admitting  their  '' 
interference  in  its  peculiar  concerns ;  and  while 
they  teach  obedience  to  the  civil  magistrate  in  all 
civil  matters,  in  religion  they  acknowledge  no  hu- 
man authority  Avhatsoever. 

They  profess  to  see  an  inconsistency  of  every 
form   of  national  religion  with  the  New  Testa- 
ment; nay,  a  civil  establishment  of  religion  they' 
conceive  to  be  "  the  very  essence  of  Antichrist."* 

They  lay  down  this  as  a  fundamental  principle, 

*  Mr.  Ilaldane's  View  of  Social  Wors/ii/i,  p.  100.  And 
elsewhere  he  observes,  that  he  considers  "  every  society 
calling  itself  a  church  of  Christ,  which  can  enter  into  alli- 
ance with,  or  be  adopted  by  any  civil  government  upon 
earth,  as  ifiso  facto  constituting  a  branch  of  the  family  of 
that  establishment  predicted  by  John  under  the  name  of 
Babylon.''  jifijiendix  to  Observations  on  Air.  Brown's  Ju- 
dication of  the  Presbijterian  Form  of  Church  Government. — 
P.  5  5. 


NEW  INDEPENDENTS.  273 

that  a  Christian  church  ought  to  consist  of  believ- 
ers, or  of  those  who  give  evidence  of  their  know- 
ing and  beheving  the  gospel,  united  together  upon 
the  profession  of  its  truths,  and  walking  agreeably 
to  them;  that  it  ought  to-be  directed  in  their  disci- 
pline and  order  by  the  Scriptures  only ;  and  that  all 
Christians,  of  all  ages,  are  bound  to  observe  the 
universal  and  approved  practices  of  the  first 
churches,  as  recorded  in  Scripture. 

The  congregations  which  have  been  already 
formed,  have  uniformly  adopted  all  the  ordinances 
which  they  judge  to  have  been  observed  by  the 
apostolical  churches ;  and  the  practices  which  thev 
do  not  follow  are — the  community  of  goods  in  the 
church  at  Jerusalem — observing  the  Lord's  supper 
daily — love  feasts — washing  one  another's  feet — 
and  the  kiss  of  love.*  These,  however,  they  do 
not  observe,  as  conceiving  tliat  they  are  not  enjoin- 
ed in  the  New  Testament,  or  that  they  were  not 
universally  practised  in  the  days  of  the  Apostles. 

Though  similar  in  some  things,  to  the  more 
eaily  Independents  in  Scotland,  they  differ  from 
them  in  several  material  points ;  as  in  the  important 
article  of  communion,  by  admitting  Christians  of 
all  religious  denominations  to  communicate  with 
them  in  tlie  Lord's  supper,  provided  they  have 

*  Since  the  above  was  written,  Mr.  James  Haldane's 
congregation,  and  some  others,  have  adopted  the  kiss  of 
love. 


274  NEW    INDEPENDENTS. 

reason  to  think  tliem  to  be  reSl  Christians.*  And 
they  difter  from  the  more  ancient  Independents  in 
general,  in  considering  all  associations  of  ministers, 
for  giving  counsel  and  advice  to  the  churches  in 
matters  of  doubt,  as  unnecessary  and  unscriptural.t 

In  regard  to  politics,  they  tell  us,  that  though 
loyal  from  conscience,  and  subject  to  every  ordi- 
nance of  man;  though  they  wholly  disclaim  all 
idea  of  political  changes,  and  their  principles  have 
never  yet  been  contradicted  by  their  practice^  they 
have  been  represented  as  movers  of  sedition,  and 
ti"eated  with  reproach.  They,  at  the  same  time, 
tliankfully  acknowledge  that  government  has 
given  no  intenuption  to  their  exertions.  They 
conceive  that  "  Independents  alone  have,  in  this 
country,  avowed  the  doctrine  of  Scripture  to  its  full 
extent,  on  subjection  to  the  powers  that  be. 

"  They  have  explicitly  declared,  that,  however 

*  This,  however,  I  am  told,  is  not  universally  the  case 
amont;  them. 

t  "I  look  upon  all  such  relipjious  associations  to  be  both 
unlawful,  and  exceedingly  injurious."  Mr.  Carson's  Re- 
ply^  p.  406. 

And  again,  p.  404.  "  I  I-iclieve  indeed,  that  the  ancient 
Independent  writers,"  meaning  those  of  the  17th  century, 
"  have  poured  forth  abundance  of  nonsense  about  meetings 
for  coutisel  and  advice." 

Yet  Mr.  Innes  is  said  to  he  inclined  to  agree  with  the 
old  Independen  s  on  this  head;  so  thui  here  also,  as  well  as 
on  variojs  othe:  ooiiits  of  doctrine  anii  ciiscipline,  thcyare 
now  divided  in  opinion. 


NEW  INDEPENDENTS.  27'5 

grateful  they  are  to  God  for  the  blessings  they 
enjoy  under  our  present  mild  government,  their 
subjection  stands  upon  a  firmer  principle  than  their 
opinion  of  the  excellence  of  the  constitution.  They 
are  subject  to  their  rulers,-  because  they  are  set  over 
them  by  God,  and  we  ti'ust  would  be  so,  not  only 
to  the  good  and  gentle,  but  also  to  tlie  froward."* 

Church  Government  and  Discipline. — 
As  to  church  government,  the  members  of  this  de- 
nomination are  Independents  in  the  strictest  sense  of 
the  word,  and  believe  that  the  apostolical  churches^ 
according:  to  the  model  of  which  it  is  their  ereat  and 
professed  object  in  all  things  to  conform,  were  en- 
tirely independent,  none  of  them  being  subject  to 
any  foreign  jurisdiction,  but  each  one  governed  by 
its  own  rulers,  and  by.no  other  laws  than  those 
•which  are  written  in  the  word  of  God.  And  for 
this  opinion  they  quote  the  testimony  of  Drs.  Mo- 
sheim  and  Campbell,  both  men  of  literary  emi- 
nence, and  neither  of  them  members  of  Indepen- 
dent churches,  t 

A  true  church  of  Christ,  Mr.  H.  tells  us,  "  is  a 
society  formed  for  the  same  purpose  as  the  churches 

*  Mr.  J.  H  ilflanc's  Obncrvations  on  Air.  Broivn*s  Findi- 
c-aCion  of  the  Presbyterian  Form  of  Church  Government,  p. 
43,  Those  who  wish  lo  be  more  fully  satisfied  in  regard 
to  their  poliiics,  may  consult  Mr.  Hraidwood  and  Mr. 
Ewing's  Sermons^  and  Mr.  R.  liddane's  Address  07i  Politi- 
cal Ojiinions. 

t  Dr.  Mnsheim's  Eccles.  Hist.  cent.  1.  part  2.  ch,  ii. 
Also  "  De  Rebtis  Chrustianorum  ante  Constimtinnm .''*  A\\f\ 
Br.  C.'s  Eccles.  Lectures. 


276.  NEW   INDEPENDENTS-. 

planted  by  the  Apostles,  and  whose  constitution  is 
the  same  with  theirs.  A  de^'iation  in  these  parti- 
culars renders  it  unworthy  of  the  name."*' 

According  to  them,  when  the  ■word  Church  in 
Scripture,  in  its  religious  sense,  does  not  denote  a 
single  congTegation  of  saints,  it  always  refers  to  the 
Av hole  body  or  kingdom  of  Christ,  part  of  \\hich  is 
in  heaven,  and  part  on  earth ;  which  body  does  not 
constitute  two  churches,  a  visible  and  an  in\isible, 
but  one  church  or  family,  consisting  of  different  parts. 

They  admit  that  all  churches,  ?.  c.  congregations, 
are  connected  together  as  being  Christ's  subjects; 
but  they  insist  that  they  are  dependent  only  upon 
their  '  King,  in  whose  hands  the  supreme  authority 
rests.  And  Avhile  they  teach  that  Independent 
churches  have  no  authority  over  each  other,  they 
allow  that  they  may  yet  receive  the  advantage  of 
each  other's  opinion  upon  any  matter  of  impor- 
tance ;  and  that  intercourse  may  be  maintamed  be- 
tween churches,  by  their  sending  messengers  to  each 
other,  as  the  Apostolic  churches  did,  2  Cor.  viii. 
23. — One  church,  they  allow,  may  advise  another, 
as  well  as  an  individual  may  advise  an  individual; 
*'  but  any  attempt  to  influence,  by  authority,  the 
order  of  any  church,  is  a  departure  from  Scrip-, 
ture,  and  ne\er  can  be  attended  \\'ith  good  ef- 
fects.'"! 

*    Vitw  of  Social  IVomliih^  p.  159. 

t  IMd.  p.  159.  "  Even  voluiuarv  associations  to  regulate 


NEW    INDEPENDENTS.  277 

They  likewise  recommend  mutual  good  offices, 
and  the  cultivation  of  an  affectionate  correspon- 
dence between  churches,  by  their  giving  and  re- 
ceiving advice; — by  their  praying  for  each  other, 
especially  when  any  thing  difficult  or  important 
occurs ; — by  their  joining  to  promote  the  spread 
of  the  gospel ; — by  their  communicating  to  each 
other's  necessities,  and  by  many  other  things  of 
a  similar  nature. — "Such  correspondence,"  says 
Mr.  H.,  "  is  calculated  to  have  the  happiest  effects, 
while  it  allows  to  each  church  the  most  perfect  li- 
berty and  independence."* 

They  conceive  that  bishop  and  elder  were,  in 
apostolic  times,  synonymous  terms,t  that  the  stated 
officers  in  all  the  churches  then  were  elders  and 
deacons,  and  of  course  that  they  are  the  only  offices 
essential  to  a  church  of  Christ.  J     With  them  every 

ations  to  regulate  the  order  of  churches  in  a  certain  dis- 
trict, are  unscriptural."  p.  158. 

*    Vienu  of  Social  Worships  p.  159. 

t  Mr.  Ewing  is  the  only  one  of  their  authors  whose 
works  I  have  yet  seen,  who  prefers  the  former  term.  It  is 
certainly  Scriptural ;  we  cannot  therefore  refuse  them  the 
use  of  it;  at  tiie  same  time,  unless  this  author  is  particu- 
larly partial  to  the  name  of  Bishop,  it  might  perhaps  be  well 
that  he  resigned  it  in  favour  of  the  Episcopalians,  who  will 
be  apt  to  claim  it  as  their  exclusive  right,  by  long  prescrip- 
tion. 

\  Some  of  them  approve  of  Deaconesses,  or  female  dea- 
'    cons,  as  nieniioned  1  Tim.  v.  and  adopted  by  the  Moravi- 
ans, for  watching  over  and  instructing  their  own  sex ;   but 
as  yet  no  female  offices  have  been  introduced  into  theil* 
churches. 

voj..  III*.  N  n 


278  NEW     INDEPENDENTS. 

elder  is  a  preacher,  and  they  conceive  there  is  n® 
difference,  in  any  respect,  between  elder  and  dea- 
con, except  in  the  offices  to  which  they  are  ap- 
pointed. Both  are  ordained  by  imposition  of 
hands;  and  although  ordination,  which,  they  say, 
conveys  no  indelible  character,  is  part  of  the  elder's 
provi)ice,  yet,  when  churches  are  newly  formed,  or 
in  other  like  cases  of  necessity,*  they  allow  that 
the  members,  who  have  always  the  right  of  elec- 
tion ,t  may  ordain  church  officers  for  themselves, 
or,  at  least,  set  them  apart  to  their  respective  of- 
fices; for,  in  circumstances  where  ordination  by  el- 
ders is  practicable,  "it  is  proper;  where  otherwise, 
it  is  not  necessary." 

Ordination,  they  insist,  is  no  where  in  Scripture 
represented  as  coiiveying  an  office,  or  giving  any 
person  a  right  to  discharge  that  office;  "the 
choice  of  the  church,  in  consequence  of  their 
judging  that  he  possesses  the  scriptural  qualifica- 
tions, gives  him  that  right:"  it  is  only  the  man- 
ner of  setting  him  apart  to  the  discharge  of  the 
duties  of  his  office,  and  recommending  him  to  the 
mrace  of  the  u^reat  Head  of  the  Church.  It  jjives 
him  no  jurisdiction  in  any  church  but  in  that  par- 
ticular one  which  appointed  him,  and  as  soon  as 
he  lays  down,  or  is  removed  from,  his  office  in 
that  church,  his  ordination  is  at  an  end.  They 
contend  that  there  is  a  distinction  of  departments 

*  "There  is  not  an  example  of  the  elders  of  one  church, 
ordaining  the  elfiors  of  ;inoiher,  in  all  the  word  of  God." 
Mr.  Cjisou's  Reply,  p.  231. 

t  Should  thev  nor  ht  chosen  by  lots,  as  well  as  an  Apos- 
tle, agreeably  to  Acts,  i.  26.  ? 


NEW   INDEPENDENTS.  279 

ill  the  pastoral  office,  in  that  teaching  and  ruling 
are  different  branches  of  that  office ;  "  we  hold  that 
these  different  branches  of  the  office  require  differ- 
ent talents,  usually  found  in  different  individuals, 
and  tliat  consequently  every  church  should,  if  pos- 
sible, have  a  presbytery  or  plurality  of  elders.  We 
contend,  however,  that  all  elders  are  pastors,  inves- 
ted with  the  full  character,  and  may  discharge  any 
part  of  the  office  when  requisite. "  It  is  exceed- 
ingly desirable  that  some,  at  least  one  (of  them) 
should  be  solely  devoted  to  the  service  of  the 
church ;  others  may  properly  spend  much  of  their 
time  in  their  worldly  business."* 

As  they  reject  all  systems  of  faith  composed  by 
man,  so  are  they  equally  against  all  fixed  codes 
of  laws  to  regulate  their  deliberations  in  affairs  of 
discipline,  and  strictly  adhere,  in  this  respect  also, 
to  their  principle  of  taking  the  word  of  God  "  alone, 
in  matters  of  reli2;ion,"  The  leo:islative  authori- 
ty,  they  tell  us,  exclusively  belongs  to  Christ,  and 
is  already  exercised  in  his  word;  they  therefore  dis- 
avow all  right  to  make  lavvs,t  but  admit  a  right  to 
judge  of  the  application  of  the  laws  of  Christ,  and  a 
right  to  execute  those  laws,  when  judged  to  be  ap- 
plicable to  any  particular  case.  The.  first  belongs 
to  Jesus  alone, — the  second  to  the  whole  church, — 
the  third  to  the  rulers  or  elders  of  the  church,  who 

*  Mr.  Carson's  Refily,  p.  181,  170. — They  reject  all  ec- 
clesiastical titles, — as  Reverend,  Minister  of  the  Gof:f2e/,  8cc. 
together  with  all  peculiaiities  of  dress,  ats  goivns,  bands.  Sec. 

t  "The  churches  lately  formed  in  Scotland  uniformly 
disclaim,  both  in  theory  and  practice,  all  legisl  itlve  auiho- 
rity,  in  every  instance,  in  every  degree."     Jdid.  p.  24. 


280  NEW   INDEPENDENTS. 

may  therefore  be  called  the  executive  officers  of  the 
church.* 


The  power  claimed  by  the  whole  churchy  i.  e. 
rulers  and  ruled,  is  not  to  make  laws,  but  to  judge 
of  their  application.  The  power  claimed  by  rulers 
is  not  to  propose  that  their  opinions  should  be  pas- 
sed into  laws,  but  to  carry  into  execution  the  laws 
of  Christ,  when  judged  apphcable  by  the  church. 
Thus  every  case  of  discipline  is  entirely  committed 
to  the  whole  church,  though  always  to  be  execu- 
ted by  the  elders ;  nor  are  the  members,  in  con- 
junction with  the  rulers,  entrusted  with  the  disci- 
pline of  the  church,  as  it  respects  the  brethren  only ; 
"  even  the  pastors  themselves  are  to  be  judged  by 
them,  and  admonished,  if  negligent  or  faulty." 
Col.  iv.  17.t 

In  all  points  of  discipline,  they  profess  to  make 
an  uniform  appeal  to  the  word  of  God,  and  to 
nothing  else,  conceiving  that  no  case  can  occur 
in  a  church  of  Christ,  concerning  which  we  have 
not  sufficient  directions  in  the  New  Testament, 

*  Yet,  even  they  have  no  authority  to  execute  discipline 
without  the  consent  of  the  church  ;  for  the  laws  must  bo 
carried  into  effect  by  universal  consent.  "  Complete  una- 
nimity is  necessary  in  all  the  proceedings  of  a  church  of 
Christ."  Ibid. — Much  less  have  the  elders  any  authority 
to  meet  by  themselves  as  a  distinct  judicative  body,  or 
church  court,  to  bind  the  disciples  by  their  own  authorita- 
tive acts  or  decrees,  but  all  the  acts  of  their  authority  must 
be  exercised  in  the  presence  and  with  the  consent  of  the 
'assembled  church. 

t  Ibid.  p.  166.— See  above  p.  58-60; 


NEW    INDEPENDENTS.  281 

^and  that  the  practice  of  the  Apostles  was  record- 
ed to  be  a  complete  guide  for  the  churches  in 
every  age.* 

The  application  of  Scripture  to  any  particular 
case  that  occurs  is  pointed  out  by  the  pastor :  and 
while  he  is  persuaded  that  every  act  of  spiritual 
obedience  must  be  the  result  of  conviction,  he 
feels  himself  called  upon  to  explain  the  subject 
more  fully  to  those  who  may  not  completely  un- 
derstand it,  or  to  remove  difficulties  from  the 
minds  of  any  to  whom  they  may  occur.  And  if 
the  meanest  member  can  point  out  a  misapplica- 
tion of  the  law,  they  are  bound  to  hear ;  but  unless 
a  misapplication  of  the  law  be  established,  the  pas- 
tors or  rulers,  who  have  audiority  to  bring  forward 
and  enforce  the  rule  or  law  with  consent  of  the 
church,  are  authorised  to  proceed,  as  also  to  deal 
with  any  member  or  members,  for  obstructing  the 
discipline  of  the  house  of  God — "  Complete  confi- 
dence must  ever  prevail.  With  one  dissenting 
voice,  the  church  could  not  proceed. — If  ever  there 
arise  such  a  difterence  as  to  cause  a  separation,  it 
is  not  the  majority,  that  makes  the  church,  but 
those  of  them  who  are  obedient  to  the  laws  of 
Christ.  If  there  were  only  three  against  3000, 
these  three  are  the  Church  of  Christ,  and  have  a 

*  "  If  the  Scriptures  do  not  contain  sufficient  directions 
for  every  thing  regarding  the  individual  or  social  conduct 
of  the  disciples,  they  are  an  insufficient  ^ule." — "  His" 
(Christ's)  "  prudence  provided  for  every  possible  exigen- 
cy; and  his  foresight  embraced  every  future  case."  Ibixl. 
p.  21. 


28^  NEW    INDEl'ENDENTS. 

right  to  cut  off  the  30C0,  if  disobedient  to  the  law5 
of  Christ."*  In  every  case  that  occurs,  all  that 
they  have  to  do  is  simply  to  enquire  under  \\hat 
rule  of  Scripture  that  paiticular  case  falls;  and 
when  that  is  ascertained,  "  it  is  not  they  who  de- 
cide,  but  the  King  of  Zion,  -whose  orders  they 
must  obey.  They  affirm,  therefore,  tliat  their 
rules  of  discipline  are  not  only  consistei.t  with  rea- 
son and  revelation,  but  expressly  reveaied."t 

Such  is  the  faith  and  discipline  of  this  new  So- 
ciety, and  whatever  their  decisions  may  be  on  any 
matter  that  comes  before  them,  they  are  jinal^  for 
they  have  no  courts  of  review  or  means  of  redress 
for  any  members  that  are  of  a  different  opinion,  or 
who  may  think  themselves  injured  or  aggrieved. 

There  is  no  such  thing  as  voting  in  any  of  their 
deliberations;  and  in  receiving  new  members, 
every  one  ought  to  be  admitted  by  the  unanimous 
voice  of  tlie  church.  J 


*  Mr.  Carson's  Refibj,  p,  40, 

t  Mr.  Gilchist's  Remarks  on  two  late  Pamfihkts^  by 
Mr.  Smk/i  of  DmideCy  p.  5.  Their  acts  of  discipline  usu- 
ally took  pibce  on  week  days,  when  their  chapels  are  less 
frequented  by  strangers ;  but  those  in  communion  wilh 
Mr.  H's.  congiegation,  nov/  observe  them  on  Sundays,  in 
pre-^ence  of  the  whole  congreg.»iion,  as  well  as  other  ordi- 
nances. 

\  "  There  is  not  a  single  member  admitted,  but  with 
the  full  consent  oftl^c  whole  church.  Our  churches  know 
Bothing  of  the  words  niajoniy  and  minority."  Mr.  Carson's 
Refily,  p.  82. 


NEW  INDEPENDENTS.  283 

Worship,  Sec. — It  has  already  been  observed, 
that  this  denomination  suppose  that  the  word  of 
God  contains  a  standard  for  worship,  as  well  as 
for  government  and  discipline;  and  they  conceive 
that  they  tread  on  firm  ground  when  they  assert, 
that  the  New  Testament  contains  instructions  con- 
concerning  every  part  of  the  worship  and  conduct 
of  Christian  societies,  as  well  as  concerning  the 
faith  and  practice  of  individuals.* — They  use  no 
form  of  prayer,  and  public  Vv  orship  is  conducted  in 
their  congi-egations,  also  in  other  respects,  much  in 
the  same  manner  as  in  the  established  kirks,  ex- 
cepting that  they  read  a  large,  but  indefinite,  por- 
tion of  the  Scriptures  at  each  meeting; — that  in 
many  of  their  chapels  they  use  Dr.  Watts's  version 
of  the  Psalms,  and  that  in  most  of  them  they  stand 
while  singing  the  praises  of  God.  As  to  the 
ground  of  this  last  practice,  they  do  not  seem  to 
be  fully  agreed;  for  while  Mr.  Carson  insists,  that 
their  standing  in  singing  "  is  not  from  decency,  or 
external  order,  left  for  them  to  determine,  but  be- 
cause they  have  Scriptural  example  for  this,"  (P. 
24.)  Mr.  Ewing  observes,  that  "  in  all  the  New 
Testament,  there  is  not  a  single  hint  what  posture 

*  "  An  Independent  church  has  every  necessary  instnic- 
tion,  either  in  precept,  example,  or  by  fair  inference,  in  the 
word  of  God."  Ihid.  p.  21. 

But  it  must  be  allowed,  that  all  human  inferences,  though 
drawn  from  inspired  premises,  must  partake  of  the  fallibility 
of  the  minds  which  draw  them  ;  and  when  such  inferences 
are  urged  on  others,  with  the  high  claim  of  divine  authori- 
ty, instead  of  being  modestly  submitted  to  their  examina- 
tion, a  tyranny  of  opinion  is  established  equal  to  any  iliat 
was  ever  set  up  by  the  infallible  successor  of  St.  Peter. 


284  NEW   INDEPENDENTS. 

was  customary  among  the  primitive  Christians,  in 
singing  the  praises  of  God,  or  whether  any  one 
posture  was  preferable  to  another;''*  and  his  con- 
gregation, I  am  told,  is  one  of  those  that  do  not 
stand  in  singing. 

They  adopt  weekly  communions  ;  and  as  they 
make  no  real  distinction  between  clergy  and  laity, 
the  want,  or  the  absence,  of  elders  and  deacons, 
upon  any  occasion,  in  any  of  their  chapels,  is  not 
thought  a  sufficient  reason  for  preventing  the  ad- 
ministration of  the  holy  communion  on  the  first  day 
of  the  week.  They  contend  that,  by  the  approved 
practice  of  apostolic  churches,  it  is  demonstrated 
to  be  the  appointment  of  Christ,  that  his  churches 
must  observe  the  Lord's  Supper  every  first  day  of 
the  week ;  and  the  evidence  of  this,  we  are  told,  is 
just  as  strong  as  that  they  or  we  are  required  to  as- 
semble at  all  on  that  day.  Some  of  them  likewise 
administer  the  Lord's  Supper  every  Lord's  day, 
about  the  very  same  hour  at  which  it  was  originally 
instituted,  and  probably  administered  in  the  primi- 
tive church,  i.  e.  about  three  or  four  o'clock  in  the 
afternoon,  t 

*  '■'■  jlttemfit  toivards  a  Statement  of  the  Doctrine  of  Scrifi- 
ture  on  some  Disfiuted  Foirits"  p.  183.  The  practice  of 
standing  is  certainly  laudable,  on  whatever  authority  it  may 
be  grounded ;  and  as  Mr.  E.  admits,  (p.  184.)  that  the  prac- 
tice of  kneelinc?  in  prayer  is  "  quite  as  evidently  scriptural 
as  the  other,"  it  would  doubtless  be  a  happy  improvement, 
were  they,  as  well  as  the  Methodists,  to  adopt  that  practice 
likewise. 

t  Would  it  not  be  very  consistent  with  their  principles  to 
adopt  the  siime  fiostnre  also  in   which  we  have  reason  to 


NEW   INDEPENDENTS.  285 

Commendable,  no  doubt,  and  truly  praise-wor- 
thy, is  their  reviving  the  practice  of  frequent  com- 
munions ;  but  this  their  example  will  be  lost,  I  fear, 
upon  many  of  their  neighbours  around  them,  among 
whom  there  has  long  subsisted,  in  this  particular, 
a  wide  depaiture  from  primitive  practice. 

With  a  view  to  illustrate  and  support  the  prin- 
ciples of  this  new  denomination,  Mr.  J.  Haldane 
published  a  work,  entitled,  "  A  Fiexv  of  the  Social 
JForship  and  Ordinances  observed  by  the  first  Chris- 
tians^ drawn  from  the  Sacred  Scriptures  alone;  being 
an  attempt  to  enforce  their  divine  obligation  ;  and 
to  represent  the  guilt  afid  evil  consequences  of  Jie- 
glecting  them.'^  Mr.  Innes  has  published  to  the 
world  the  gToiinds  of  his  separation  from  the  Es- 
tablished Church  ;  and  Mr.  Ewing  has  just  pub- 
hshed  "  An  Attempt  towards  a  Statement  of  the 
Doctrine  of  Scripture^  on  some  disputed  Poijtts,  re- 
specting the  Constitution,  Governmenty  JForship, 
and  Discipline  of  the  Church  of  Christ.''^ 

On  tlie  other  side,  the  cause  of  the  establish- 
ment has  been  supported  by  several  wiiters  ;  and 
particularly  by  Mr.  Smith  of  Dundee,  and  Mr. 
Bro^^Tl,  minister  of  a  Chapel  of  Ease  at  Gartmgre, 
near  Dumblane,  whose  "  Findicafion  of  the  Pres- 
byterian Form  of  Church  Governments^  is  wTitten 

think  the  Apostles  received  this  sacrament,  when  it   was 
first   instituted  ?      Answer — "  The  posture  in    which  the 
Apostles   prob>bIy  reieived  the  Lord's   Supper,   was  that 
used  at  iheir  ordinary  meals,  so  is  ours." 
VOL.  III.  O  0 


286  NEW   INDEPENDENTS. 

with  considerable  ability.  To  this  work,  several 
replies  have  been  made ;  but  that  lately  published 
by  Mr.  Carson  of  Tubennore^  Ireland,  if  not  the 
most  able  and  satisfactory,  is  at  least  the  most  full 
and  particular ;  so  that  the  discussion  betwixt  Pres- 
bytery and  Independency  is  once  more,  since  the 
days  of  John  Glas,  fairly  before  the  public. 

Mr.  Haldane's  "  View  of  Social  Worship^^  was 
not  meant  by  the  author  as  a  standard  or  directo- 
ry ;  but  it  appears  to  me  to  contain  the  most  clear, 
full,  and  accurate  account  yet  published  of  the  prin- 
ciples and  practice,  of  this  new  denomination  of 
Christians. 

At  the  same  time,  as  all  their  churches  are  in- 
dependent of  each  other,  some  very  considerable 
shades  of  difference  exist  among  them,  in  regard 
both  to  principles  and  practice;  the  reader  is  not 
therefore  to  suppose,  that  all  the  members  of  this 
denomination  ^vill  subscribe  to  the  whole  of  Mr. 
Haldane's  Viexi\ — or  of  Mr.  Ewing's  Attempt^ — or 
of  Mr.  Carson's  Reply ^ — or  much  less,  of  what  I 
have  here  collected,  for  the  most  part  from  them, 
notwithstanding  the  able  assistance  which  I  have 
rec^i\  ed ;  and,  I  may  add,  the  diligent  inquiries 
which  I  have  made,  A\ith  a  view  to  ascertain  tlie 
real  state  and  sentiments  of  this  new  denomination. 

Besides,  since  the  above  was  written,  a  divi- 
sion hab  taken  place  anion :.^  the.n,  chiefly  in  con- 
sequence of  Mi.  J.  li.aiuaiic's  having  now  adopted 


■r< 


NEW    INDEPENDENTS.  287 


Bapfist  Pri7iciples,  and  also  introduced  church 
discipline,  and  mutual  exhortation  and  prayer  by 
the  brethren,  into  the  public  service  on  Sunday 
mornings. — The  congregations  still  in  communion 
widi  that  of  Mr.  H.,  likewise  partake  of  the  Lord's 
Supper  in  the  course  of  the  same  service ;  whereas, 
the  other  parties  continue  to  practise  discipline, 
and  the  mutual  teaching  of  private  members  at 
their  Fello-wship  Meetings,^  on  the  Friday  even- 
ings, and  to  receive  the  Lord's  Supper  at  the  close 
of  the  afternoon  service  on  Sundays. 

As  I  am  not  a^^'are  that  the  pul^lic  have  yet  be- 
fore them  any  regular  account  of  the  history,  &c. 
of  this  sect,  whose  members  might  be  called,  with- 
out offence,  the  Scottish  Methodists^  I  have  al- 
ready extended  this  article  far  beyond  its  due 
length,  and  therefore  must  decline  giving  any  de- 
tail of  existing  dissensions  among  them  on  these 
and  some  other  points. 

Suffice  it  to  refer  those  who  are  inclined  to  en- 
ter into  the  merits  of  them,  to  Mr.  J,   Haldane's 

*  Voluntary  societies  on  week  clays,  for  prayer,  reading 
the  Scriptures,  and  religious  conversation,  are  common 
among  religious  people  of  various  denominations,  and  are 
usually  called  Fcllowahiji  Meetitig-'i ;  bui  if  Independen's 
exercise  discipline,  by  admitting  new  members,  reproving 
off>  nders,  8cc.,  in  these  societies,  ought  they  not  rather  to 
give  them  the  name  of  Church  Meetings;  and  pariictjlarly, 
if  held  in  houses  of  public  worship,  as  is  snmeiimes  the 
the  rase;  for  tluir  principles  require,  that  all  nuch  arrs  of 
discipline  should  tnkc  place  before,  and  wim  the  consent 
of,  the  whole  Church? 


288  NEW    INDEPENDENTS. 

ReasoJis  of  a  Change  of  Sentiment  and  Practice  on 
the  Subject  of  Baptism,  &c. ;  and  on  the  subject 
of  public  teaching,  and  prayer  by  private  mem- 
bers on  Sundays,  to  the  same  author's  Address  to 
the  Church  of  Christ,  Leith  Walk,  on  the  one 
hand ;  and  on  the  other,  to  Observations  on  Exhor- 
tation in  the  Churches  of  Christ,  intended  to  shew, 
that  the  Indiscriminate  and  Spontaneous  Teaching 
of  Private  Members  on  the  Lord's  day,  is  not 
authorised  in  the  New  Testament,  by  Mr.  Aik- 
man,  all  lately  published.* 

Miscellaneous  Remarks. — However  zea- 
lous advocates  the  members  of  this  sect  appear  to 
be,  for  "  the  similarity  of  the  form  of  government, 
and  all  other  ordinances  in  their  churches,  to 
those  of  the  apostolical  churches,"  it  is  but  doing 
them  justice  to  say,  that  they  do  not  rest  the 
whole  weight  of  their  Christianity  upon  these, 
but  declare  "  there  might  be  the  most  exact  re- 
semplance  in  each  of  those  points,  yet  not  a  fea- 
ture of  a  church  of  saints,  or  holy  persons.^f  A 
truth  this,  which,  were  it  ever  kept  in  view  in  all 


*  It  must  no  doubt  be  highly  desirable,  that  Mr.  H.*s 
new  change  oF  principles,  which  hab  thus  brouglit  about  a 
division  in  his  own  society,  should  be  followed  by  an  union, 
or  coalition  with  the  society,  whose  distingishing  tenet 
he  has  adopted.  But  this,  I  am  told,  is  not  likely  to  take 
place  soon  ;  and  the  chief  point  which  keeps  the  two  Baptist 
Societies  aloof  from  each  other,  is  said  to  be,  that  the  new 
converts  under  Mr,  H.  do  not  see,  with  the  other  class, 
the  necessity  of  the  presence  and  ministration  of  at  least 
one  elder,  to  the  due  celebration  of  the  Lord's  Supper. 

t  Mr.  Carson's  Rtply,  p.  520. 


NEVO-  INDEPENDENTS.  289 

disputes  of  this  nature,  might  serve  to  moderate 
their  violence,  and  confine  them  within  due  bounds^ 

It  remains,  therefore,  for  this  new  sect,  "  hke  a 
city  set  upon  an  hill,"  and  in  the  midst  of  so  m.any 
"  other  societies  called  churches,"  to  be  "  at  unity 
in  itself,"  and  to  exhibit  the  true  features  of  a 
church  of  saints ;  and,  having  torn  themselves  from 
the  "  wild-olive  tree,"  now  planted  in  tliis  part  of 
the  Island,  to  prove  the  superior  quality  of  the 
"  good  tree"  into  which  they  are  now  grafted,  by 
their  superior  fruitfulness  in  piety  and  good  works. 

Without  these,  vain  must  be  all  their  claims  to  a 
similarity  in  any  respect  to  tlie  churches  planted  by 
the  apostles ;  vain  their  triumph,  could  they  prove, 
by  the  most  legitimate  arguments,  the  title  of  their 
system  to  a  divine  origin,  to  be  preferable,  not  onl}- 
to  that  of  Presbytery,  but  also  to  that  of  Episcopacy 
itself; — and  equally  vain  their  pretensions,  however 
well  grounded,  to  a  greater  freedom  from  corrup- 
tion, or  to  a  greater  degree  of  purity,  than  can  be 
claimed  by  any  other  church,  or  any  other  society 
so  called,  upon  earth. 

If  their  churches  be  indeed  constituted  in  all  re- 
spects on  the  divine  model  contained  in  the  New 
Testament,  as  they  seem  to  maintain,  they  are,  of 
course,  in  possession  of  that  most  invaluable  trea- 
sure— "  the  faith  once  delivered  to  the  saints." 
Now,  in  tliose  saints,  this  faith  was  not  dead  and 
inactive,  but  produced  wonderful  and  glorious 
effects ;  and  t^e  world  will  be  apt  to  dispute  their 


290  NEW    INDEPENDENTS. 

claims  to  it,  if  it  do  not  produce  in  them  likewise, 
the  same,  or  somewhat  similar  effects:  if  it  do  not 
constrain  them  to  live  soberly,  righteously,  and 
godly ; — if  it  do  not  render  them  humble,  charita- 
ble, merciful,  and  forgiving; — if  it  do  not  make 
them  more  circumspect,  more  heaN-enly-minded, 
better  subjects,  and  better  Christians  than  the  ge- 
nerality of  their  neighbours ; — in  a  word,  if  it  do 
not  appear  that  it  is  seated  in  the  heart,  and  not 
merely  in  the  head,  by  its  uniformly  influencing 
their  conduct,  teaching;  them  to  renounce  all  "  the 
works  of  the  flesh,"  and  producing  in  them  all 
"  the  fruits  of  the  spirit." 

Such  are  the  genuine  marks  of  a  true  faith,  and 
such  are  the  effects  with  AA'hich  a  faith,  built  on  the 
divine  model  of  the  gospel,  "  Jesus  Christ  himself 
being  the  chief  comer  stone,"  will  ever  be  attend- 
ed ;  and  nothing  less  than  the  appearance  of  such 
marks,  and  such  evidences  of  their  faith,  can  an- 
sxver  the  high  expectations  respecting  them,  which 
their  superior  pretensions  and  professions  ha\'e  justly 
raised  in  the  minds  of  the  public. 

Instead,  therefore,  of  cherishmg  the  seeds  of  dis- 
cord, and  of  wasting  their  zeal  and  their  strength 
in  carrying  on  the  internal  war,  which  seems  to 
have  already  broken  out  among  them,  be  it  rather 
their  aim  to  excel  others  in  unanimity,  in  charity, 
and  in  purity,  or  freedom  from  coiTuption.  And, 
while  they  hold  that  every  single  church,  or  congi'e- 
gation,  is  independent  on  every  other,  let  them  be 
careful  to  maintain  the  dependence  of  all  churches 


NEW     INDEPENDENTS.  -291 

on  the  great  Head  of  the  Church,  and  on  that  grace, 
without  \\  hich,  whatever  may  be  their  constitution, 
and  external  condition,  their  real  state  can  be  no- 
thing better  than  that  of  the  church  of  the  Laodi- 
ceans. 


Such  are  the  existing  rehgious  sects  and  parties 
in  Scodand  at  the  present  day.  More  numerous 
are  they  by  far  than  at  any  former  period  since 
the  hght  of  the  gospel  first  shone  upon  it ;  and  yet 
unhappily,  they  are  still  increasing.  But  notwith- 
standing all  our  new  discoveries  in  religion,  and 
our  claims  to  new  improvements  on  the  structure 
and  constitution  of  the  Protestant  church  ;  I  sus- 
pect, that,  in  the  opinion  of  many  judges  Avho  have 
beheld  our  progress  for  centuries  back,  and  particu- 
larly of  late  years,  those  claims  are  but  ill  founded ; 
and  those  new  lights  that  are  yearly  springing  up 
around  us,  instead  of  directinar  our  feet  into  the 
"  Ark  of  Christ's  Church,"  which  has  at  all  times 
been  "  fitly  joined  together  and  compacted,"  and 
will  continue  so,  either  here  or  else\\here,  to  the 
end  of  the  world,  have  in  some  cases,  like  ignes 
fatiii^  served  only  to  lead  us  astray,  and  made  us  to 
wander  still  farther  from  it. 


MORAVIANS, 


OR 


UNITED  BRETHREN. 


Names. — The  name  of  Moravians,  or  Moravian 
Brethren,  was  in  England  given  to  the  members  of 
a  foreign   Protestant  church,  calhng  itself  the  Uni- 
■  tas  Fratrem,  or  United  BretJiren. 

This  church  formerly  consisted  of  diree  branch- 
es, the  Bohemian,  Moravian,  and  Pohsh.  After  its 
renovation,  in  the  year  1722,  some  of  its  members 
came  to  England  in  1728,  who,  being  of  the  il/orc- 
vian  branch,  became  kno^\Tl  by  that  appellation, 
and  all  those  who  joined  them,  and  adopted  their 
doctrines  and  discipline,  have  ever  since  been  call- 
ed Moravians;  though,  strictly  speaking,  that 
name  is  not  applicable  to  them,  nor  generally  ad- 
mitted either  by  themselves,  or  in  any  public  do- 
cuments, in  which  they  are  called  by  their  proper 
names,  the  Unitas  Fratrem,  or  United  Brethren. 

VOL.  III.  p  p 


294  MORAVIANS, 

The  few  remaining  members  of  the  ancient 
church  of  the  United  Brethren  in  Bohemia,  Mora- 
via, and  Poland,  bein^  much  persecuted  by  the 
Popish  clergy,  many  of  them  leaving  all  their  pos- 
sessions, fled  with  their  families  into  Silesia  and 
Saxony.  In  Saxony  they  found  protection  from 
a  Saxon  nobleman,  Nicliolas  L&ivis,  Count  of  Zin- 
zendorff,  who  gave  them  some  waste  land,  on  one 
of  his  estates,  between  Biidissin  and  Zittaii,  upon 
which,  in  1722,  they  built  a  village  at  the  foot  of  a 
hill,  called  the  Hut-burg,  or  Watch-hill.  This 
gave  them  occasion  to  call  their  settlement  Herrn- 
fiut,  the  watch  of  the  Lord.  Hence  arose  the 
name  IleniihuteiSy  given  them  in  derision  by 
their  enemies,  and  altogether  improper,  but  by 
which  they  have  become  known  in  some  countiieti 
abroad. 

Rise,  Progress,  and  History. — Count Zi'n- 
zendorff  hfis  very  improperly  been  supposed  to  be 
the  original  founder  of  this  community,  and  their 
enemies  have  contrived  to  propagate  and  support 
that  error.  Their  own  account,  nhich  in  tlie  year 
1749  underwent  a  full  investigation  in  parliament, 
previous  to  an  act  passed  in  their  favour,  states, 
that  they  derive  tlieir  origin  from  the  ancient  Bo- 
hemian and  Moravian  Brethren,  who  existed  as  a 
distinct  community,  ever  since  the  year  1457, 
when,  separating  from  those  who  tcx)k  up  arms  in 
defence  of  their  protestations  against  Popish  er- 
rors, they  formed  a  plan  for  church  fellowship 
and  discipline,  consonant  to  their  insight  into  the 


OR   UNITED   BRETHREN.  295- 

Scriptures,  calling  themselves  at  first,  Frafres  Le- 
gis  Christi,  or  Brethren  after  the  Law  of  Christ, 
and  afterw  ards,  on  being  joined  by  others  of  the 
same  persuasion  in  other  places,  Un'itas  Fratrum, 
or  Fratres  Unitatis.  By  degrees  they  established 
congregations  in  various  places,  and  spread  them- 
selves into  Moravia  and  other  neighbouring  states. 
Being  anxious  to  preserve  among  themselves  re- 
gular Episcopal  ordination ;  and,  at  a  Synod  held  at 
Lhota,  in  1467,  taking  into  consideration  the  scar- 
city of  ministers  regularly  ordained  among  them, 
they  chose  three  of  their  priests  ordained  by  Calix- 
tine  Bishops,  and  sent  them  to  Stephen^  Bishop  of 
the  JFaldenses,  then  residing  in  Austiia,  by  whom 
they  were  consecrated  Bishops ;  co-bishops,  and 
con-seniores  being  appointed  from  the  rest  of  their 
presbyters.  In  1468,  a  great  persecution  arose 
against  them,  and  many  were  put  to  death.  In 
1481,  they  were  banished  from  Moravia,  when 
many  of  them  fled  as  far  as  Mount  Caucasus,  and 
established  themsehes  there,  till  driven  away  by 
subsequent  troubles. 

Meanwhile,  disputes  about  points  of  doctrine, 
the  enmity  of  the  Papists,  and  other  causes,  raibed 
continual  disturbances  and  gi'eat  persecutions  at 
various  periods,  of  which  our  limits  prevent  us  gi- 
ving a  detail,  till,  at  the  time  of  the  reformation  by 
Luther,  they  opened  a  correspondence  with  that 
eminent  reformer  and  his  associates,  and  entered 
into  several  negotiations,  both  with  him  and  Cal- 
vin, concerning  the  extension  of  the  Protestant 
cause.     But  their  strict  adherence  to  the  discipline 


296  MORAVIANS, 

of  their  own  church,  founded,  in  their  view  upon 
that  of  the  primitive  churches,  and  the  acknow- 
ledged irnpossibihty  of  its  apphcation  among  the 
mixed  muhitude,  of  which  the  Lutheran  and  Cal- 
vinist  churches  consisted,  occasioned  a  cessation 
of  co-operation,  and,  in  the  sequel,  the  brethren 
were  again  left  to  the  mercy  of  their  persecutors, 
by  whom  their  churches  were  destroyed,  and  their 
ministers  banished,  till  the  year  1575,  \vhen  they 
obtained  an  edict  from  the  Emperor  of  Germany, 
for  the  public  exercise  of  their  religion.  This  to- 
leration was  renewed  in  1609,  and  liberty  gi'anted 
them  to  erect  new  churches.  But  a  civil  war  which 
broke  out  in  Bohemia  in  1612,  and  a  violent  per- 
secution which  followed  it  in  1621,  again  occasion- 
ed the  dispersion  of  their  ministers,  and  brought 
great  distress  upon  the  brethren*^  in  general.  Some 
fled  to  England,  others  to  Saxony  and  Branden- 
burgh  ;  whilst  many,  overcome  by  the  severity  of 
the  persecution,  conformed  to  the  rites  of  the 
Church  of  Rome.f 

About  the  year  1640,  by  incessant  persecution, 

*  The  Moravians  call  their  members  "  the  Brethren," 
just  as  the  Quakers  call  theirs  "  the  Friends." 

t  On  the  other  hand,  so  late  as  1772,  many  of  the  bre- 
thren in  Poland,  "  who,  when  force  was  used  to  make  them 
renounce  their  sentiments,  steadily  adhered  to  them,  now, 
when  allowed  by  the  Russian  Government  the  public  ex- 
ercise of  their  religion,  voluntarily  embraced  the  old  Greek 
Church." 

Dr.  Erskine's  Sketches,  vol.  ii.  p.  198,  from  Walch's 
Latest  Narratives  of  the  History  of  Religion. 


OR   UNITED   BRETHREN.  297 

and  the  most  oppressive  measures,  this  ancient 
church  was  brought  to  so  low  an  ebb,  that  it  ap- 
peared nearly  extinct.  About  this  time,  John 
Amos  Comeu'iLis,  minister  of  a  congregation  of 
United  Brethren  at  Fidnec  in  Moravia,  who  had 
been  consecrated  a  bishop  at  the  synod  held  at 
Lissa  in  1632,  was  banished  the  country.  In  his 
exile  he  wrote  a  History  of  his  Church,  which  is 
a  valuable  document.  It  was  translated  into  Entc- 
lish,  printed  in  London,  and  dedicated  to  the 
Church  of  England.  Before  his  death,  he  conse- 
crated his  son-in-lav,'.  Darnel  Ernestus  Jahlonsky^  a 
bishop  of  the  Unitas  Fratrum,  who  afterwards,  as 
court  chaplain  to  the  king  of  Prussia,  transmitted, 
in  1735,  the  Episcopal  ordination  to  the  reviving 
church,  by  the  consecration  of  one  of  their  priests, 
chosen  for  that  purpose. 

The  persecutions  which  took  place  at  the  be- 
ginning of  the  18th  century,  were  the  occasion, 
that  many  of  the  scattered  descendants  of  the  Bo- 
hemian and  Moravian  Brethren  at  length  resohed 
to  quit  their  native  land,  and  seek  liberty  of  con- 
science in  foreign  countries.  Some  emigrated  into 
Silesia,  and  others  into  Upper-Lusatia,  a  province 
of  Saxony,  adjoining  to  Bohemia.  The  latter,  as 
observed  above,  found  a  protector  in  NicJiolas 
Count  Zinzendorff]  a  pious,  zealous  man,  and  a 
Lutheran  by  education.  He  hoped,  that  the  reli- 
gious state  of  the  Lutherans  in  his  neighbourhood 
would  be  much  improved  by  the  conversation  and 
example  of  ihese  devout  emigrants,  and  sought  to 
prevail  upon  the  latier  to  join  the  Lutheran  church 


298  MORAVIANS, 

altogether.     To  this  the  brethren  objected,  being 
unA\  illing  to  give  up  their  ancient  disciphne,  and 
would  rather   proceed  to  seek   an   asylum   else- 
where ;  when  the  Count,  struck  with  their  stedfast 
adherence  to  the  tenets  of  their  forefathers,  began 
more  maturely  to  examine  their  pretensions,  was 
convinced  of  the  justness  of  them,  procured  for 
them  the  renovation  of  their  ancient  constitution, 
and  ever  after  proved  a  most  zealous  promoter  of 
their  cause.     He  is  therefore  very  justly  esteemed 
by  them  as  the  chief  instrument  in  the  hand  of 
God,  in  restoring  the  sinking  church,  and  in  gene- 
ral, gratefully  remembered  for  his  disinterested  and 
indefatigable  labours  in  promoting  the  interests  of 
religion,  both  at  home  and  abroad.     In  1735,  hav- 
ing been  examined  and  received  into  the  clerical 
order,  by  the  theological  faculty  at  Tuebingen,  in 
the  dutchy  of  Wurtemburg,  he  was  consecrated  a 
bishop  of  the  Brethren's  church.    Dr.  Potter^  tlren 
Archbishop  of  Canterbury,  congratulated  him  on 
this  event,  and  promised  his  assistance  to  a  church 
of  confessors,  of  whom  he  wrote  in  terms  of  the 
highest  respect,  for  their  having  maintained  the 
pure   and  primitive   faith   and   discipline,  in   the 
midst  of  the  most  tedious  and  cruel  persecutions. 
His  Grace,  who  was  well  versed  in  the  principles 
of    church    government,   admitted   the  Moravian 
Episcopal  succession,  and,  in  conformity  with  his 
sentiments,  the  parliament  of  Great  Britain,  after 
mature   investigation,   acknowledged   the    Unitas 
Fratrum  to  be  an  ancient  Protestant  Episcopal 
church,  and  passed  an  act  in  their  favour  in  1749. 


OR   UNITED   BRETHREN.  299 

After  the  establishmeut  of  a  regular  congregation 
of  the  United  Brethreii4it  Herrrihut,  multitudes  of 
pious  persons  from  various  parts  flocked  to  it,  many 
of  whom  had  private  opinions  in  religious  matters, 
to  which  they  were  strongly  attached.  This  occa- 
sioned great  disputes,  which  even  threatened  the 
destruction  of  the  society  ;  but,  by  the  indefatigable 
exertions  of  Count  Z.  these  disputes  were  allayed, 
and  statutes  being  drawn  up  and  agreed  to  in  1727, 
for  better  regulation,  brotherly  love  and  union  were 
re-established,  and  no  schism  whatever,  in  point  of 
doctrine,  has,  since  that  period,  disturbed  the  peace 
of  the  church. 

Soon  after  this  event,  their  congregations  began 
to  increase,  and  various  settlements  were  formed 
by  invitation  of  some  princes  and  noblemen  of  rank 
in  different  parts  of  Germany.  In  1742  and  fol- 
lowing years,  they  began  esta'olishments  in  Eng- 
land; and  notwithstanding  their  enemies,  who  by 
this  time  were  numerous  and  active,  did  not  fail 
most  solemnly  to  call  upon  princes  and  magistrates 
in  all  countries  to  beware  of,  and  repel  a  society, 
whose  principles  and  practice  they  represented  as 
most  injurious  to  the  well-being  of  the  state,  yet 
they  met  every  v.  here  with  the  encouragement  due 
to  their  real  character,  and  their  sober  and  indus- 
trious habits. 

Thus  their  settlements  were  extended  to  North 
and  South  America,  the  West  and  East  Indies, 
Russia,  Asia,  Africa,  and  Greenland,  ^\ith  a  view- 
to  the  propagation  of  the  gospel,  of  which  here- 


300  MORAVIANS, 

after.  They  cannot,  however,  be  accused  of  in- 
truding themselving  any  where ;  but  where  invited 
to  settle,  they  have  ahvays  been  resjjected  and  pro- 
tected, except  in  one  instance,  by  the  unwise  policy 
of  a  misguided  German  prince,  when  they  were 
driven  from  a  flourishing  settlement  in  his  small 
sovereignty,  called  Herrnhaag^  to  the  detriment  of 
his  own  interests. 

Count  Zinzendoi'fi',  after  a  life  of  singular  acti- 
vity and  unremitting  ardour  in  promoting  the  cause 
of  religion,  died  at  Herrnhut,  in  1760,  in  the  60th 
year  of  his  age.  It  is  with  reason  that  the  Mora- 
vian Brethren  honour  the  memorv  of  this  their  emi- 
nent  benefactor.  But  they  do  not  regard  him  as 
their  head,  nor  take  his  writings,  or  the  writings  of 
any  other  man,  as  the  standard  of  their  doctrine, 
which  they  profess  to  derive  immediately  from  the 
vvord  of  God. — See  Crantz's  History  of  the  Unitas 
Fratrum. 

Distinguishing  Tenets. — The  doctrine  of 
the  United  Brethren,  does  not  diflfer  in  essentials 
from  that  of  other  Protestant  churches.  It  has, 
however,  been  much  misrepresented  by  various 
authors  ;  and  even  modem  historians,  who  might 
have  recei\'ed  better  information,  have  contented 
themselves  with  copying  the  calumniating  and  often 
contradif^tory  reports  of  the  Avorst  of  their  enemies, 
to  which  their  lives  and  practice  for  a  long  series  of 
years  have  uniformly  given  the  lie. 

AVe  ought,  therefore,  to  search  for  their  religious 


OR  UNITED  BRETHREN.  301 

tenets  in  such  of  their  own  publications  as  are  au- 
thorised by  their  synods.  Such  are  Spangenberg's 
Exposition  of  Christian  Doctrine;^ — Crantz's  His- 
tory  of  the  Brethren  ; — Ratio  Disciplines  Un.  Fra- 
trum,  by  Loretz ;  and  other  works,  some  of  them 
not  translated  into  English.  Though  they  them- 
selves admit,  that  some  persons  joining  tliem  hav- 
ing previously  imbibed  extravagant  notions,  propa- 
gated them  widi  zeal  among  their  new  friends,  in 
a  phraseology  unscriptural  and  extremely  repre- 
hensible, yet  opinions  and  practices  have  been  at- 
tributed to  them  of  an  exceptionable  nature,  which 
they  totally  disavow,  f  Much  also  of  the  extrava- 
gance and  absurdity  which  has  been  laid  to  the 
charo;e  of  Count  Z.  is  not  to  be  attributed  to  him, 
but  to  those  persons,  who,  taking  down  in  short 
hand  his  extempore  sermons,  and  other  discourses, 
in  which  he  made  use  of  very  bold  expressions, 
printed  and  published  them  without  his  knowledge 
and  consent.  The  Synods  of  the  Brethren,  how- 
evtXf  have  protested  against,  and  cancelled  several 
collections  of  hymns  and  other  writings,  which 
contained  improper  and  unscriptural  expressions, 

*  This  work,  which  is  plain  and  accurate,  was  publish- 
ed in  1779  at  Barby^  in  upper  Saxony,  where  the  Brethrei> 
have  an  academy  or  college. 

t  See  Mr.  Latrobe's  Letter  in  vindication  of  the  United 
Brethren^  in  the  Christian  Observer  for  March  1809. 

The  phraseology  which  has  long  been  considered  as  in 
a  manner  peculiar  to  ihe  Brethren,  seems  to  be  of  much 
older  date.  Thus,  even  St.  Cyprian  used  this  expression, 
"Cruci  haeremus,  sanguinem  sugimus,  et  inter  ipsa  Re- 
demptoris  nostri  vulnera  figimus  linguam." 
vet.  iir.  (^q 


202  MORAVIANS, 

though  at  a  certain  period  suffered  to  be  published 
without  sufficient  revision ;  but  their  resolutions  and 
apoIo,^ies  are  of  course  less  known  to  the  public, 
than  the  invectives  of  their  enemies.  Among  these, 
Rimms  stands  foremost  in  this  countrj^  and  Bi- 
shop Lavington  is  little  more  than  an  echo  to  him. 
The  so-called  History  of  the  Rise  and  Progess  of 
the  Moravians,  by  the  former  of  these,  is  filled  with 
the  grossest  errors  and  misrepresentations,  though 
he  has  with  great  ingenuity  availed  himself  of  all 
the  foibles  and  indiscretions  alluded  to,  to  establish 
his  credit  as  an  historian. 

Though  the  Brethren  acknowledge  no  other 
standard  of  truth  than  the  sacred  Scriptures,  they 
in  general  profess  to  adhere  to  the  Augsburg  Con- 
fession of  Faith.^  Botli  in  their  Summary  of 
Christian  Doctrine,  (which  is  used  for  the  instruc- 
tion of  their  children,)  and  in  their  general  instruc- 
tions and  sermons,  tliey  teach  the  doctrine  of  the 
Trinity,  and  in  their  prayers,  hymns,  and  litanies, 
address  the  Father,  Son,  and  Holy  Ghost,  in  the 
same  manner  as  is  done  in  other  Christian  church- 
es ;  yet  they  chiefly  direct  their  hearers  to  Jesus 
Christ  as  the  appointed  channel  of  the  Deity,  in 
whom  God  is  kno^v^l  and  made  manifest  unto 
man.  They  dwell  upon  what  he  has  done  and 
suffered,  and  upon  the  glorious  descriptions  given 
of  him  as  an  Almighty  Saviour.  They  recommend 
love  to  him,  as  the  constraining  principle  of  the 
Christian's  conduct ;  and  their  general  manner  is 

*  See  above,  vol.  ii.  p.  334,  -Sec. 


OR  UNITED  BRETHREN.  303 

more  by  beseeching  men  to  be  reconciled  to  God, 
than  by  alarming  them  by  the  terrors  of  the  law, 
and  the  threatenings  against  the  impenitent,  which 
they,  however,  do  not  fail  occasionally  to  set  be- 
fore their  hearers.  They  avoid  as  much  as  possi- 
ble every  thing  that  would  lead  to  controversy  ; 
and  though  they  strongly  insist  upon  salvation  by 
grace  alone  through  faith,  yet  they  ^^•ill  not  enter 
into  any  explanation,  or  give  any  decided  opinion 
concerning  particular  election.  They  have,  there- 
fore, been  considered  by  high  Calvinists  as  lean- 
ing to  Arminianism,  and  by  others  as  Calvinists ; 
but  they  themselves  decline  the  adoption  of  either 
name. — They  profess  to  believe  that  the  kingdom 
of  Christ  is  not  confined  to  any  party,  community, 
or  church:  and  they  consider  themselves,  though 
closely  united  in  one  body,  or  visible  church,  as 
spiritually  joined  in  the  bond  of  Christian  love  to 
all  who  are  taught  of  God,  and  belong  to  the  uni- 
versal church  of  Christ,  however  much  they  may 
differ  in  forms,  which  they  deem  non-essentials. 
See  Spaiigciibcig's  Ejcposkiun  of  (Christian  Doc- 
trine. 

Worship,  Govern  ME  NT,  and  Discipline. 
—On  this  head  much  might  be  here  inserted,  did 
our  limits  permit,  as  the  Moravian  Brethren  seem 
to  be  more  distinguished  for  their  peculiar  disci- 
pline, tlian  for  their  religious  creed. 

Their  worship  is  chiefly  directed  to  God,  in  the 
person  of  our  Lord  Jesus  Christ,  though  in  doc- 
trine they  are  strict  Trinitarians.      All  the  great 


304  MORAVIANS, 

festivals  celebrated  in  other  Protestant  churches, 
are  attended  to  by  them  with  due  solemnity ;  and 
during  the  whole  of  the  Passion-week,  they  have 
daily  services  for  the  contemplation  of  our  Lord's 
last  discourses  and  sufferings.  On  Maunday-Thurs- 
day  they  celebrate  the  Lord's  Supper,  and  also  on 
every  fourth  Sunday  throughout  the  year. 

They  have  prescribed  forms  of  prayer  for  bap- 
tisms, both  of  children  and  adults,  and  for  burials ; 
— a  litany,  which  is  read  every  Sunday  morning  ; 
and  one  for  early  service  on  Easter-morning,  be- 
sides others,  which  they  call  liturgies,  and  which 
are  chiefly  sung  and  chaunted. 

Though  all  profane  songs  and  dramatic  music 
are  prohibited  throughout  their  church  by  the  sy- 
nods, yet  they  value  and  carefully  cultivate  music, 
both  vocal  and  instrumental,  as  a  science;  and, 
where  they  have  the  means,  they  use  it  in  their  re- 
ligious worship  with  peculiar  effect.  Some  of  their 
services  consist  entirely  in  singing,  (the  whole  con- 
gregation joining,)  when  a  succession  of  verses 
forms  a  connected  contemplation  of  some  Scripture 
subject.  Two  texts  of  Scripture  are  appointed  for 
every  day  in  the  year.  Their  ordination  sei-vices, 
their  manner  of  celebrating  the  Lord's  Supper,  and 
other  church  transactions,  peculiar  to  themselves, 
are  very  solemn  and  impressive.  Their  chapels 
are  without  pews,  but  have  moveable  benches. 
Plainness,  neatness,  and  convenience,  are  their  chief 
study  in  their  construction;. 


OR  UNITED    BRETHREN.  305 

Persecutions  originally,  and  afterward  inclina- 
on,   caused  the  Moravian  Brethren  to  have  a  pre- 
dilection for  forming  settlements,  where  they  may 
live  without  disturbance,  and  in  which  their  chil- 
dren and  young  people  are  not  exposed  to  the  al- 
lurements of  vice,  nor  obliged  to  see  and  hear  the 
conduct  and  language  of  the  profane  and  dissolute. 
In  these  settlements  they  have  separate  houses  for 
single  men,  single  women,  and  widows.     In  these 
houses,  all  persons  who  are  able,  and  have  not  an 
independent  support,  labour  in  their  own  occupa- 
tion, and  contribute  a  stipulated  sum  for  board  and 
lodging.     Community  of  goods  does  not,  nor  ever 
did  exist  among  them,  though  it  has  been  often  re- 
ported and  very  generally   believed.      Even  the 
contributions    towards  their   charitable  establish- 
ments and  missions  are  perfectly  voluntaiy. 

Their  schools  are  numerous,  and  conducted  up- 
on a  plan  which  has  recommended  them  to  great 
numbers  of  persons  not  belonging  to  the  commu- 
nity, as  the  best  seminaries  for  moral  education. 

Their  church  is  Episcopal :  but  though  they  con- 
sider Episcopal  ordination  as  necessary  to  qualify 
the  servants  of  the  church  for  their  respective  func- 
tions, they  allow  to  their  bishops  no  elevation  of 
rank  or  pre-eminent  authority ;  their  church  having 
from  its  first  establishment  been  governed  by  Sy- 
nods^ consisting  of  deputies  from  all  the  congrega- 
tions, and- by  other  subordinate  bodies,  which  they 
call  Conferences. 


306  MORAVIANS, 

According  to  their  regulations,  Episcopal  ordi- 
nation, of  itself,  does  not  confer  any  power  to  pre- 
side over  one  or  more  congregations ;  and  a  bishop 
can  discharge  no  office  but  by  the  appointment  of 
a  Synod,  or  of  its  delegate,  the  elders'  conference 
of  the  unity,  of  which  hereafter.  Presbyters  among 
them  can  perform  every  function  of  the  bishop  ex- 
cept ordination.  Deacons  are  assistants  to  the 
Presbyters,  much  in  the  same  way  as  in  the  church 
of  England ;  and  deaconesses  are  retained,  for  the 
purpose  of  privately  admonishing  their  own  sex, 
and  visiting  them  in  their  sickness ;  but  they  are 
not  permitted  to  teach  in  public,  and  far  less  to  ad- 
minister the  sacraments.  They  have  likewise  Se- 
niores  Chiles,  or  lay  elders,  in  contradistinction  to 
spiritual  elders  or  bishops,  who  are  appointed  to 
watch  over  the  constitution  and  discipline  of  the 
unity  of  the  brethren,  &c.  The  Synods  are  gene- 
rally held  once  in  seven  years,  and  besides  all  the 
bishops,  and  the  deputies  sent  by  each  congrega- 
tion, those  women  who  have  appointments  as 
above  described,  if  on  the  spot,  are  also  admitted 
as  hearers,  and  may  be  called  upon  to  give  their 
advice  in  what  relates  to  tlie  ministerial  labour 
among  their  sex ;  but  they  have  no  decisive  vote 
in  the  Synod.  The  votes  of  all  the  other  mem- 
bers are  equal.  In  questions  of  importance,  or  of 
which  the  consequence  cannot  be  foreseen,  neither 
the  majority  of  votes,  nor  the  unanimous  consent 
of  all  present,  can  decide ;  but  recourse  is  had  to 
the  lot,  which,  however,  is  never  made  use  of  but 
after  mature  deliberation  and  prayer ;  nor  is  any 
thing  submitted  to  its  decision  which  does  not,  af- 


OR  UNITED  BRETHREN.  307 

after  being  thoroughly  weighed,  appear  to  the  as* 
sembly  eligible  in  itself. 

The  Synod  takes  into  consideration  the  inward 
and  outward  state  of  the  unity,  and  the  concerns  of 
the  congregations  and  missions,  and  takes  cogni- 
sance of  errors  in  doctrine,  or  deviations  in  practice, 
&c.  •  Towards  the  conclusion  of  every  Synod,  a 
kind  of  executive  board  is  chosen,  which  is  called 
the  Elders^  Conference  of  the  Unity.  At  present  it 
consists  of  thirteen  elders,  and  is  divided  into  four 
committees  or  departments.  1.  The  Missions''  de- 
partment, which  superintends  all  the  concerns  of  the 
missions  into  heathen  countries. — 2.  The  Helpers' 
department,  which  watches  over  the  purity  of  doc- 
trine, and  the  moral  conduct  of  the  different  congrega- 
tions.— 3.  The  Servants'  department,  to  which  die 
economical  concerns  of  the  unity  are  committed. — 
4.  The  Overseers'  department,  of  which  the  busi- 
ness is  to  see  that  the  constitution  and  discipline  of 
the  brethren  be  everywhere  maintained. — Each  de- 
partment meets,  as  a  committee,  to  consider  the 
particular  subjects  committed  to  it;  but  no  resolu- 
tion has  the  smallest  force  till  it  be  laid  before  the 
whole  assembly  of  the  Elders'  Conference  of  the 
Unity,  and  have  the  approbation  of  that  body, 
whose  powders  are  very  extensive. 

Besides  this  general  Conference  of  Elders,  which 
superintends  the  affairs  of  the  whole  unit}^,  there 
is  a  conference  of  elders  belonging  to  each  congre- 
gation, which  directs  its  affairs,  and  to  which  all  the 
members  of  the  congregation  are  subject.     This 


308  MORAVIANS, 


body,  Avhich  is  called  the  "  Eiders^  Conference  of 
the  Cong?'egation/^  consists,  1.  Of  the  Minister,  as 
president,  to  whom  the  ordinary  care  of  the  con- 
gregation is  committed,  except  when  it  is  very  nu- 
merous, and  then  the  general  inspection  of  it  is  in- 
trusted to  a  separate  person,  called  the  "  Congre- 
gation Helper.''^ — 2.  Of  the  Warden,  whose  office  it 
is  to  superintend,  with  the  aid  of  his  council,  all 
outward  concerns  of  the  congregation,  and  to  assist 
every  individual  with  his  advice. — 3.  0{  a  Married 
Pair,  who  care  particularly  for  the  spiritual  welfare 
of  the  married  people. — 4.  Of  a  Single  Clergyman, 
to  whose  care  the  single  men  and  boys  are  more 
particularly  committed. — And  5.  Of  those  women 
who  assist  in  caring  for  the  spiritual  and  temporal 
welfare  of  their  own  sex,  and  who,  in  this  confer- 
ence, have  equal  votes  with  the  men. 

As  the  Elders'  Conference  of  each  Congregation 
is  answerable  for  its  proceedings  to  the  Elder tp  Con- 
ference of  the  Unity,  visitations  from  the  latter  to  the 
former  are  held  from  time  to  time,  that  the  affairs  of 
each  congregation,  and  the  conduct  of  its  immediate 
governors,  may  be  intimately  known  to  the  supreme 
executive  government  of  the  whole  church. 

In  every  country  they  have  superintendants  of 
their  congregations  in  it,  whom  they  call  P/-oi;mc/c/^. 
These  are  generally  bishops,  but  a  priest  is  like- 
wise eligible  for  that  office. 

In  Marriage,  they  may  form  a  connexion  witli 
those  only  who  are  of  their  own   communion. 


OR  UNITED  BRETHREN.  309 

The  brother  who  marries  a  person  not  of  their  con- 
gregation, is  considered  as  having  quitted  their 
church  fellowship.  There  is,  however,  no  objection 
to  a  sister's  marrying  a  person  of  approved  piety 
in  another  communion;  and  some,  by  express  li- 
cense, are  permitted  still  to  join  in  their  church  or- 
dinances as  before.     A  brother  may  make  his  own 
choice  of  a  partner  in  the  society,  and  both  parties 
may  reject  the  proposals  made  to  them ;  but  as  all 
intercourse  between  the  different  sexes  is  less  fre- 
quent among  them  than  elsewhere,  and  few  oppor- 
tunities of  forming  particular  attachments  are  found, 
•they  usually  rather  refer  their  choice  to  their  friends 
and  intim.ates,  than  decide  for  themselves.      And 
as  the  lot  must  be  cast  to  sanction  their  union,  each 
receives  his  partner  as  a  divine  appointment;   and 
however  sti'ange  this  method  may  appear,  there 
are  perhaps  no  A\"here  fewer  unhappy  maiTiages  to 
be  found,  than  among  the  Brethren. 

In  their  settlements,  at  all  hours,  whether  day  or 
night,  some  persons  of  both  sexes  are  appointed  by 
rotation  to  pray  for  the  Society. 

Missions. — But  what  characterises  the  Mora- 
vians most  of  all,  and  holds  them  up  to  the  atten- 
tion and  admiration,  and  for  the  example  of  all 
others,  is  their  missionary  zeal.  In  this  they  are 
superior  to  every  other  body  of  Christians  what- 
ever. Their  missionaries  are  all  of  them  volun- 
teers ;  for  it  is  an  inviolable  maxim  with  them, 
to  persuade  no  man  to  engage  in  missions.     They 

VOB.  IIP.  R  r 


310  MORAVIANS, 

are  all  of  one  mind  as  to  the  doctrines  they  teach, 
and  seldom  make  an  attempt  where  there  are  not 
several  of  ihem  in  the  mission.  Their  zeal  is  calm, 
steady,  and  persevering.  They  would  reform  the 
world,  but  are  careful  hoAv  they  quarrel  with 
it.  They  carry  their  point  by  address  and  the  in- 
sinuations of  modesty  and  mildness,  \\  hich  com- 
mend them  to  all  men,  and  give  offence  to  none. 
The  habits  of  silence,  quietness,  and  decent  re- 
serve, mark  their  character.  "  When  Brethren  or 
sisters  find  themselves  disposed  to  serve  God 
among  the  heathen,  tJiey  communicate  their  wishes 
and  views  to  the  committee  appointed  by  the  sy- 
nods of  the  brethren  to  superintend  the  missions, 
in  a  confidential  letter.  If,  on  particular  inquiry 
into  their  circumstances  and  connexions,  no  objec- 
tion is  found,  they  are  considered  as  candidates. 
As  to  mental  qualifications,  much  erudition  is  not 
required  by  the  Brethren.  To  be  well  versed  in 
the  sacred  Scriptures,  and  to  have  an  experimental 
knoA\  ledge  of  the  truths  they  contain,  is  judged  in- 
dispensibly  necessary.  And  it  has  been  found  by 
experience,  that  a  good  understanding,  joined  to  a 
friendly  disposition,  and  above  all,  a  heart  filled  witli 
tlie  love  of  God,  are  the  best  and  the  only  essential 
qualifications  of  a  missionary.  Nor  are,  in  general, 
the  habits  of  a  student  so  well  calculated  to  form 
his  body  for  a  laborious  life  as  those  of  a  mechanic. 
Yet  men  of  learning  are  not  excluded,  and  their 
gifts  have  been  made  useful  in  various  ^vays.  When 
vacancies  occur,  or  new  missions  are  to  be  becrun, 
the  list  of  candidates  is  examined,  and  those  who 


OR  UNITED    BRETHREN.  311 

appear  suitable  are  called  upon,  and  accept  or  de- 
cline the  call  as  they  find  themselves  disposed." 

The  names  and  dates  of  all  their  settlements, 
together  with  various  particulars  of  their  missions, 
may  be  seen  in  Buck's  Theological  Dictionary^ 
under  the  article  Moravians,  as  sriven  by  a  very 
respectable  clergyman  of  their  denomination, 
whose  words  I  have  just  quoted. 

The  number  of  missionaries,  male  and  female, 
employed  in  their  missions  in  various  parts  of  the 
world,  towards  the  close  of  the  year  1802,  was  as 
follows: — Danish  West  India  Islands,  in  six  set- 
tlements, 32; — Greenland,  in  three  settlements, 
16; — Antigua,  in  three  settlements,  17; — St.  Kitts, 
4 ; — Jamaica,  in  three  settlements,  8 ; — Barbadoes, 
2; — Tobago,  2; — S.  America,  in  four  settlements, 
24; — Labrador,  three  settlements,  25; — Indians  in 
N.  America,  three  settlements,  19: — Hottentots  at 
the  Cape  of  Good  Hope,  10 ;  near  Tranquebar,  in 
the  East  Indies,  2;  in  all  161.* 

Several  attempts  to  carry  the  gospel  into  various 
other  parts  of  the  earth,  made  by  the  Brethren, 
.have  not  succeeded,  and  some  missions  are  sus- 
pended for  the  present. 

*  In  1807,  the  Brethren  had  four  missionaries  at  Goshen 
in  North  America,  who  had  all  spent  their  lives  from 
their  youth  in  the  service  o(  the  mission,  and  who  had  all 
attained  a  great  age,  viz. —  Brothers  Zeisberger  and  Jung' 
man^  then  87  ;  Brother  Grube  92  ;  and  Brother  Lister  93 
years  old. 


#- 


312  MORAVIANS, 

The  most  flourishing  missions  at  present  are 
those  in  Greenland,  Antigua,  St.  Kitts,  the  Danish 
West  India  Islands,  the  Cape  of  Good  Hope, 
among  the  negroes  in  South  America,  and  the 
Esquimaux  on  the  coast  of  Labrador. — From  the 
38th  number  of  their  periodical  accounts,  it  ap- 
pears that  the  state  of  Greenland  is  so  greatly 
changed,  that  Lichtenau  alone  can  now  be  consi- 
dered as  a  mission  among  the  Heathens.  The  in- 
habitants around  the  other  two  settlements,  Neio 
Herrnhut.,  and  Lichtenfels^  consist  chiefly  of  per- 
sons baptised  by  the  Brethren,  and  educated  in 
Christian  principles.  Those  who  do  not  belong 
to  the  Brethren's  church  have  all  been  baptised  by 
the  Danish  missionaries,  so  that  "  no  trace  of  Pa- 
ganism is  now  left  in  that  neighbourhood."* 

The  mission  in  Antigua  first  began  in  1757,  and 
during  the  ten  years  preceding  1802,  the  number 
baptised  in  that  island  by  the  Brethren  was  5424. 
In  August  1803,  the  number  of  negroes  belong- 
ing to  the  Brethren's  church  there,  was  upM^ards  of 
10,000,  and  as  great  a  number  belonged  to  it  in 
the  Danish  Islands,  St.  Thomas,  St.  Croix,  and  St. 
Jan.  In  St.  K-itts  their  congregation  numbers 
about  2000. 


*  A  happy  confirmation   this,  it  must  be  allowed,  of 
what  Mr.  Cowper  observed  of  the  Brethren  long  agO) — 
"  Fir'd  with  a  zeal  peculiar,  they  defy 
The  rage  and  rigour  of  a  polar  sky, 
And  plant  successively  sweet  Sharon's  rose, 
On  icy  plains,  and  in  eternal  snows." 

Poems,  vol.  i.  p.  164,  4th  edit- 


OR   UNITED    BRETHREN.  313 

The  settlement  of  Bavians-Kioof  at  the  Cape  of 
Good  Hope,  begun  in  1736,  was  soon  after  sus- 
pended till  1792 ;  and  the  society  under  the  live  mar- 
ried missionaries  there,  consists  now  of  about  1000 
Hottentots,  nearly  600  of  whom  are  baptised. 

"  A  Societif  for  the  Furtherance  of  the  Gospel 
among  the  Heathen;^  observes  the  same  clergy- 
man, as  above,  "  was  instituted  by  the  Brethren  in 
London,  as  early  as  the  year  1741,  for  the  more 
effectual  co-operation  with,  and  assistance  of  the 
said  mission's  department,  in  the  Elders^  Confer- 
ence of  the  Unity ^  in  caring  for  those  missionaries 
who  might  pass  through  London  to  their  several 
posts.  The  Society  was,  after  some  inteiTuption 
in  their  meetings,  renewed  in  1766,  and  took  the 
^vhole  charge  of  the  mission  on  the  coast  of  Labra- 
dor upon  themselves;  besides  continuing  to  assist 
the  other  missions  as  much  as  lay  in  their  power, 
especially  those  in  the  British  dominions. 

In  Amsterdam^  a  similar  society  was  established 
by  the  Brethren  in  1746,  and  revived  in  1793,  at 
Ze'ist  neai'  Utrecht.  This  society  took  particular 
charge  of  the  mission  at  the  Cape  of  Good  Hope ; 
but  the  late  troubles  in  Holland  have  rendered  them 
unable  to  lend  much  assistance  for  the  present. 

The  Brethren  in  North  America  established  a  so- 
ciety for  proj^agating  the  gospel  among  the  Heathen, 
in  the  year  1787,  which  was  incorporated  by  the 
state  of  P;n:isylvania,  and  has  been  Aery  active  in 
asbisiji:»g  the  missions  among  the  American  Indiiins. 


314  MORAVIANS, 

These  three  societies  do  all  in  their  power  to  help 
to  support  the  great  and  accumulated  burdens  of 
the  above  mentioned  mission's  department,  and 
God  has  laid  a  blessing  upon  their  exertions.  But 
they  have  no  power  to  begin  new  missions,  or  to 
send  out  missionaries,  which,  by  the  Synods  of  the 
Brethren's  Church,  is  vested  solely  in  the  Elders' 
Conference  of  Unity. 

For  much  information  on  the  subject  of  their 
missions,  See  Crantz's  History  of  their  Mission  in 
Greenland;  and  the  periodical  accounts  of  their 
missions,  of  which  54  numbers  have  already  been 
published. 

Countries  where  Found. — On  this  head 
little  further  needs  be  said,  except  that,  in  Chris- 
tian countries,  they  are  to  be  found  in  considerable 
numbers  in  some  parts  of  Germany,*  Holland, 
England,  Ireland,  and  America.  They  have  also 
a  small  society  at  Ayr  in  Scotland. 

There  is  a  regular  settlement  of  the  Brethren 
at  Fulncc^  near  Leeds,  Yorkshire ;  another  at 
Fairfield^  near  Manchester;  and  a  small  one  at  Ok- 

*  Viz  In  and  about  Berlin, at  Dresden,  in  Lusaiia,  Sile- 
sia, Sec.  In  Berlin,  king  Frederick- William  I.  had  a  church 
built  for  them,  and  paid  their  ministers;  but  he  demanded 
of  them,  that  they  should  either  join  the  Lutheran  or  Re- 
formed party  ;  and  as  some  chose  the  one,  and  some  the 
other,  two  ministers  were  appointed,  who  performed  di- 
vine service  in  the  same  church  by  tarns ;  a  custom  which 
continues  to  this  day. 


OR   UNITED   BRETHREN.  315 

brook,  near  Derby,  which  excite  the  curiosity  of 
the  traveller.* — In  1749  an  act  of  parliament  was 
passed  in  their  favour,  to  relieve  them  from  taking 
oaths,  about  which  some  had  conscientious  scru- 
ples ;  yet  they  make  declarations  "  in  the  presence 
vfGod;^  considering  God  as  "  a  xvitness,'^  which 
amounts  to  nearly  the  same  thing.  The  public 
has  yet  felt  no  inconveniency,  but  rather  benefit 
from  their  existence  or  toleration  in  this  country, 
as  they  are,  in  general,  a  sober,  industrious,  inof- 
fensive and  a  loyal  people;  as  a  proof  of  which,  the 
society  of  Fulnec  subscribed  100/.  to  the  voluntary 
contributions  in  spring  1798. 

Their  principal  settlement  in  America  is  Beth- 
lehem, in  Pennsylvania,  which  was  begun  by 
Count  Z.  in  1741.  Mr.  Weld,  in  his  "  Travels 
through  the  United  States,^'  gives  an  account  of 
the  Moravians  there,  honourable  to  their  virtue 
and  piety,  and  expressive  of  the  good  they  have 
done. — "  The  Moravian  missionaries,"  says  he, 
"  have  wrought  a  greater  change  on  the  minds  of 
the  Indians,  than  any  others."  And  after  describ- 
ing this  settlement  at  Bethlehem,  he  observes, 
that  "  wherever  the  society  has  extended  itself  in 
America,  the  most  happy  consequences  have  re- 

*  The  Brethren  have  6  regular  settlements  in  Saxony, 
4  in  Silesia,  1  at  Sarepta,  near  Astracan  in  Russian  Asi<i, 
1  at  Neuired  on  the  Rhine,  I  at  Zeist  in  Holland,  1  at 
Christiansfeld  in  Denmark,  3  in  England,  6  in  North  Ame- 
rica, besides  societies  in  various  towns  and  villages  in 
most  Pioiestant  countries. 


316  MORAVIANS, 

suited  from  it ;  good  order  and  regularity  have  been 
conspicuous  in  the  behaviour  of  the  people  of  the 
neio;hbourhood,  and  arts  and  manufactures  have 
been  inti'oduced  into  the  countrv." — See  also  a 
Testimony  of  West  India  merchants  to  the  Mora- 
vians, in  the  Report  of  the  Privy  Coimcil  on  the 
Slave  Trade. 

Eminent  Men  and  Authors  proand  con. 
— The  situation  of  persons  belonging  to  this  so- 
ciety has  been  highly  unfavourable  to  their  making 
a  great  figure  in  literary  or  theological  pursuits ; 
but  that  not  a  few  of  them  have  excelled  in  the 
less  shinine:,  but  more  solid  and  valuable  accom- 
plishments  of  unaffected  piefy  and  active  charity, 
we  can  readily  believe.  Of  these,  in  aa  hat  other 
society  can  we  find  such  honourable  testimonies, 
such  convincing  proofs  ?  Yet  some  of  dieir  emi- 
nent men  are  known  to  tlie  literary  world  by  their 
works, — such  as, 

Count  Zinzejtdorff,  by  a  variety  of  publications  ; 
David  Grant z^  by  his  valuable  History  of  Grcen-'^A 
lajidy  and  of  the  Ancient  and  Modern  Church  of 
the  Brethren;  J.  H.  Loskiel^  by  his  History  of  the 
"^Indian  Missions;  August  Gottlieb  Spangenbergy 
by  his  Exposition  of  Christian  Doctrine,  and 
other  works;  Risler,  by  his  Select  Narratives 
from  the  History  of  the  Brethren;  translated  from 
the  German,  in  parts,  by  Mr.  Charles  J.  Latrobe. 
Part  1st  was  published  in  12mo  in  1806.  Crantz's 
History  of  the  Brethren,  and  Spangenberg's 
Christian  Doctrine,  both  of  them  also  written  in 


'X'-/ 


OR   UNITED   BRETHREN.  317 

German,  were  published  in  England  by  Mr.  B. 
Latrobe,  the  former  with  additional  notes,  and  the 
latter  with  a  preface  by  the  editor.  And  abroad 
ihey  have  produced  several  distinguished  scholars 
both  in  m.athematics  and  the  learned  languages, 
\\hich  are  tauo-ht  with  OTeat  care  in  their  schools.* 

o  o 

While  many,  in  various  communions,  have 
^A'armly  appro\ed  their  zeal  and  unwearied  dili- 
gence in  the  cause  of  Christianity,t  they  have  been 
assailed  by  many  enemies,  whose  writings  they  do 
not  contradict,  but  are  satisfied  to  state  their  own 
plain  case  to  the  world,  and  to  leave  their  cause 
with  God.J — The  books  just  noticed  give  the  best 
account  of  their  history,  constitution,  &:c. 

*  Bishop  Gambold,  author  of  the  Tragedy  of  Ignatius,  &c., 
and  originally  a  clergyman  of  the  Chinch  of  England,  was 
a  valuable  minister  and  bishop  of  lUe  Brei/ire?i ;  but  no  one 
contributed  more  to  the  welfare  of  ihe  society,  than  the  laie 
Mr.  Benjamin  Latrobe  ;  and  Mr.  C.  J.  Latrobe,  who  is  one 
of  their  most  distinguished  living  characters,  seems  to  be 
a  son  worthy  of  such  a  father. 

t  See  in  particular,  Dr.  VaXey's  Evidences  of  Christianity^ 
Mr.  Wilberforce's  View,  p.  79,  or  12mo  p.  52,  and  Bishop 
Porteus's  Mdress  to  tie  West  India  Planters, 

\  Dr.  M'L.tine,  when  speaking  of  this  society  in  the  last 
vol.  of  his  Edit,  of  Mosheim,  betrays  any  tiling,  I  am  sorry 
lo  say,  but  his  usual  candour  and  discernment. 


Vol.  III."  7  s 


QUAKERS. 


Names. — The  members  of  this  society  denomi- 
nate -themselves  Friends^  or  the  Society  of  Friends. 
The  name  of  Qitakers  was  imposed,  not  assumed : 
— it  is  expressive  oS.  facts  rather  than  of  tenets^  and, 
though  an  epithet  of  reproach,  seems  to  be  stamped 
upon  them  indehbly.  The  appellation  of  Friends, 
they  borrow  from  primitive  and  scriptural  example, 
viz.  "  Our  friends  salute  thee.  Greet  the  friends.'* 
3  John  V.  14.  But  when  tliey  address  die  king's 
majesty,  and  even  in  their  common  transactions  in 
the  world,  they  very  modestly  denominate  them- 
selves the  people  called  Quakers,  by  which  name 
they  are  more  generally  known. 

Rise,  Progress,  &c. — Tenets  somewhat  simi- 
lar to  those  of  the  Quakers  appeared  in  the  pri- 
mitive chm'ch,  aniong  the  Ascodrutce,  as  we  read 
in  Theodoret;  and  again,  about  the  latter  end  of 


m 


(QUAKERS.  319' 

the  4th  century,  among  the  JMessaliani,  or  Eic- 
chita^  who  were  for  prayer  v/ithout  sacraments ; 
but  the  people  "now  known  by  that  name,  took 
their  rise  in  England,  about  the  middle  of  the  17th 
century-,  and  rapidly  found  their  way  into  other 
countries  in  Europe,  and  into  the  English  settle- 
ments in  North  America. 

They  themselves  tell  us,  that,  in  the  17th  cen- 
tury, a  number  of  men,  dissatisfied  with  all  the 
modes  of  religious  worship  then  kno\\n  in  the 
world,  withdrew  from  the  communion  of  every 
visible  church,  to  seek  the  Lord  in  retirement. 
Among  these  was  their  "  Honourable  Elder," 
George  Fox,  who,  being  "  quickened  by  the  im- 
mediate touches  of  divine  love,  could  not  satisfy 
his  apprehensions  of  duty  to  God,  without  direct- 
ing the  people  where  to  find  the  like  consolation 
and  instruction."  In  the  course  of  his  travels,  he 
met  with  many  "  seeking  persons,"  in  circum- 
stances similar  to  his  o^\^^,  and  these  "  readily  re- 
ceived his  testimony."  "  He  was  one  of  the  first 
of  the  Society  of  Friends  who  were  imprisoned. 
He  was  confined  at  Nottingham  in  the  year  1649 
for  having  publicly  opposed  a  preacher,  on  a  point 
of  doctrine;  and  in  the  following  year,  being 
brought  before  two  justices  in  Derbyshire,  one  of 
them,"  (Justice  Bennet)  "  scoffing  at  George  Fox, 
for  having  bidden  him,  and  those  about  him,  to 
tremble  at  the  word  of  the  Lord,  gaA  e  to  our  pre- 
decessors the  name  of  Quakers;  an  appellation 
which  soon  became,  and  hath  remained  our  most 
usual  denomination :  but  they  themsehes  adopted. 


320  q_UAKEIlS. 

and  have  transmitted  to  us,  the  endearing  appella- 
tion of  Friends.''*^ 


They  then  g^ive  us  a  short  account  of  their  suf- 
ferings, and  different  settlements.  They  also  in 
some  measure  vindicate  Charles  II.  from  the  cha- 
racter of  a  persecutor,  acknowledging,  that  though 
they  suffered  much  during  his  reign,  he  sometimes 
discountenanced  the  severities  of  the  legislature.! 
They  even  tell  us  that  he  exerted  his  authority  to 
rescue  their  friends  from  the  unprovoked  and  cruel 
persecutions  which  they  met  with  in  New  Eng- 
land; and  they  speak  with  becoming  gratitude  of 
the  different  acts  passed  in  their  favour  during  the 
reiarns  of  William  and  Marv,  and  Geora:e  the  First. 

At  the  Restoration,  a  very  severe  act  passed 
against  them,  the  tendency  of  \\  hich  was  to  com- 
pel them  to  take  oaths;  but  at  the  Revolution;, 
their  scruples  found  relief,  and  their  affirmation  or 
asseveration  has  ever  since,  except,  I  believe,  in 
criminal  cases,  to  serve  on  juries,  and  hold  places 
of  profit  under  government,  been  considered  as 
equivalent  to  an  oath. 

See  Penn's  Brief  Acccount  of  the  Rise  and  Pro- 
gress of  the  People  called  Quakers;  SeneFs  His- 
torij  of  Ditto;  and  Rutty's  History  of  their  Bise, 
&c.  in  Ireland.     See  also  the  before-cited  "  Sum- 

*   Summary  of  the   History,  Doctrine,  and  '^Disci/dine   of 
Friends,  8lh  Edit.     London,  W.  Philips. 

t  It  also  appears  that  Mr.  Penn  was  a  great  faronnte 
with  James  II. 


(QUAKERS.  321 

'mary  of  the  History,  Doctrine,  and  Discipline  of 
Friends,  xvritten  at  the  desire  of  the  Meeting  for 
Sufferings  in  LondonP  This  pamphlet  has  lately 
been  republished  at  the  end  of  a  curious  work,  en- 
titled, "  A  Refutation  of  some  of  the  more  modem 
Misrepresentations  of  the  Society  of  Friends,  com- 
monly called  Quakers  ;  xvith  a  Life  of  James  jYay- 
ler ;  by  Joseph  Gurney  Bevan." 

Distinguishing  Tenets.* — "We  agree 
M'ith  other  professors  of  the  Christian  name,  in  the 
belief  of  one  eternal  God,  the  Creator  and  Preser- 
ver of  the  universe:  and  in  Jesus  Christ  his  Son, 
the  Messiah,  and  Mediator  of  the  New  Covenant.f 

"  When  we  speak  of  the  gracious  display  of  the 
love  of  God  to  mankind,  in  the  miraculous  con- 
ception, birth,  life,  miracles,  death,  resun'ection, 
and  ascension  of  our  Saviour,  we  prefer  the  use  of 
such  terms  as  we  find  in  Scripture;  and  contented 
with  that  knowledge  which  divine  wisdom  hath 
seen  meet  to  re\'eal,  we  attempt  not  to  explain 
those  mysteries  which  remain  under  the  veil;  ue- 
A'ertheless  we  ackno^\  ledge  and  assert  the  Divinity 
of  Christ,  \\\\Q  is  the  wisdom  and  power  of  God 
unto  sahation/'J 

*  What  follows  under  this  and  the  following  heads,  di's- 
tinfjuished  by  inverted  commas,  are  chiefly  extracts  from 
the  8vo.  Edit.  (1804)  of  the  SMwnmri/ above  mentioned,  as 
made  by  a  Ctimmittee  of  four  learned  Friends  in  London, 
who  look  the  trouble  of  reviewing  the  author's  MS.  o1» 
the  subject  of  this  article, 
t  Heb.  xii.  24.  t  1  Cor.  i.  24. 


322  (QUAKERS. 

"  To  Christ  alone  we  give  the  title  of  the  Word 
of  God,*  and  not  to  the  Scriptures,  although  we 
highly  esteem  these  sacred  writings,  in  subordina- 
tion to  the  Spirit  from  which  tliey  were  given  forth  ;-|- 
and  we  hold,  with  the  apostle  Paul,  that  they  are 
able  to  make  wise  unto  salvation,  through  faith 
which  is  in  Christ  Jesus. "J 

■<■«  We  revere  those  most  excellent  precepts  which 
are  recorded  in  Scripture,  to  have  been  delivered 
by  our  great  Lord,  and  we  firmly  believe  that 
they  are  practicable,  and  binding  on  every  Chris- 
tian; and  that  in  the  life  to  come  every  man  will 
foe  rewarded  according  to  his  works.  §  And  fur- 
ther, it  is  our  belief,  that,  in  order  to  enable  man- 
kind to  put  in  practice  these  sacred  precepts,  many 
of  which  are  contradictory  to  the  unregenerate  will 
of  man,  every  man  coming  into  the  Avorld,|!  is  en- 
dued with  a  measure  of  the  Lierht,  Grace,  or  sfood 
Spirit  of  Christ ;   by  which,  as  it  is  attended  to,  he 

*  John  i.  i.  t  2  Pet.  i.  21. 

^  2  Tim.  ill.  15.  |Cr*Thcir  noticing  the  increasin.c^  at- 
tention in  Friends,  in  various  pans,  to  tiie  fiequent  read- 
in;,^  of  the  Holy  Scriptures  in  their  families,  and  also  their 
warmly  recommendins:^  this  practice  in  the  epistle  fiom 
their  yearly  meeting  held  in  Loi\dnn,  in  May,  1807,  seem 
to  sliew  that  they  do  not  carry  their  idea  of  the  immediate 
teaching  of  the  Spirit,  so  far  as  to  supersede  the  use  of  the 
written  word. 

It  might  be  well  if  they  were  also  to  adopt  and  recom- 
mend some  external  acknowledgment  of  God  in  their  fa- 
milies, by  domesnc  worship,  and  by  asking  his  blessing, 
and  giving  him  thanks  at  meals 

§  Mat.  xvi.  27.  J|Jol.ni.9. 


q^UAKERS.  323 

is  enabled  to  distinguish  good  from  evil,  and  to 
coiTect  the  disorderly  passions  and  corrupt  pro- 
pensities of  his  fallen  nature,  which  mere  reason  is 
altogether  insufficient  to  overcome.  For  all  that 
belongs  to  man  is  fallible,  and  within  the  reach  of 
temptation;  but  this  divine  grace,  which  comes  by 
Him  who  hath  o\  ercome  the  world,*  is,  to  those 
who  humbly  and  sincerely  seek  it,  an  all-sufficient 
and  present  help  in  time  of  need.  By  this,  the 
snares  of  the  enemy  are  detected,  his  alku'ements 
avoided,  and  deli\  erance  is  experienced  tlirough 
faith  in  its  effectual  operation :  whereby  the  soul 
is  translated  out  of  the  kingdom  of  darkness,  and 
from  under  the  power  of  Satan,  into  the  marvellous 
light  and  kingdom  of  the  Son  of  God." 

"  Being  thus  persuaded  that  man,  without  the 
Spirit  of  Christ  inwardly  re\ealed,  can  do  nothing- 
to  the  glory  of  God,  or  to  efiect  his  own  salvation; 
we  think  this  influence  especially  necessary  to  the 
performance  of  the  highest  act  of  which  the  hu- 
man mind  is  capable,  even  the  worship  of  the  Fa- 
ther of  lights  and  of  spirits,  in  spirit  and  in  trutli ; 
therefore  we  consider  as  obstructions  to  pure  wor- 
ship, all  form*  which  divert  the  attention  of  the 
mind  from  the  secret  influence  of  this  unction  from 
the  Holy  Oncf  Yet  although  true  worship  is  not 
confined  to  time  and  place,  we  think  it  incumbent 
on  Christians  to  meet  often  together,^  in  testimony 
of  their  dependence  on  the  heaAenly  Father,  and 
for  a  renewal  of  their  spiritual  strength.     Never- 

*  John  xvi.  33.      t   1  John  ii.  20,  27.     ^  Heb.  x.  25^ 


324  (QUAKERS. 

theless,  in  the  performance  of  worship,  we  dare 
not  depend,  for  our  acceptance  \\'ith  him,  on  a 
formal  repetition  of  the  words  and  experiences  of 
others ;  but  wq  beHeve  it  to  be  our  duty  to  lay 
aside  the  activity  of  the  imagination,  and  to  wait  in 
silence  to  have  a  true  sii>ht  of  our  condition  be- 
stowed  upon  us;  believing  even  a  single  sigh,*^ 
arising  from  such  a  sense  of  our  infirmities,  and  of 
the  need  we  have  of  divine  help,  to  be  more  ac- 
ceptable to  God,  than  any  performances,  however 
specious,  which  originate  in  the  will  of  man/'' 

"  From  M'hat  has  been  said  respecting  worship, 
it  follows  that  the  ministry  we  approve  must  ha\  e 
its  origin  from  the  same  source ;  for  that  which  is 
needful  for  a  man's  own  direction,  and  for  his  ac' 
ceptance  -w  ith  God,  must  be  eminently  so  to  en- 
able him  to  be  helpful  to  others.  Accordingly, 
Ave  believe  that  the  renewed  assistance  of  the  light 
and  power  of  Christ  is  indispensably  necessary  for 
all  true  ministry;  and  that  this  holy  influence  i* 
not  at  our  command,  or  to  be  procured  by  study, 
but  is  the  free  gift  of  God  to  chosen  and  devoted 
servants. — Hence  arises  our  testimony  against 
preaching  for  hire,  in  contradiction  to  Christ's  po- 
sitive command,  '  Freely  ye  have  received,  freely 
give  f\  and  hence  our  conscientious  refusiU  to  sup- 
port such  ministry,  by  tithes  or  other  means."f 

*  Rom.  viii.  26.  t   Mat.  x.  8. ' 

\  |Q°'Iviuhi.r  than  pay  tithes,  the  Quakers  will  suffer 
their  properly  to  Lc  disirrtined,  and  even  their  persons  im- 
prisoned. 


QUAKERS.  325 

"  As  we  dare  not  encourage  any  ministry,  but 
that  which  we  believe  to  spring  from  the  influence 
of  the  Holy  Spirit,  so  neither  dare  we  attempt  to 
restrain  this  ministry  to  persons  of  any  condition  in 
life,  or  to  the  male  sex  alone  ;  but  as  male  and  fe- 
male are  one  in  Christ,  we  hold  it  proper  that  such 
of  the  female  sex  as  we  believe  to  be  endued  with 
a  right  qualification  for  the  ministiy,  should  exer- 
cise their  gifts  for  the  general  edification  of  the 
church ;  and  this  liberty  we  esteem  a  peculiar  mai'k 
of  the  gospel  dispensation,  as  foretold  by  the  pro- 
phet Joel,*  and  noticed  by  tlie  apostle  Peter."! 

"  There  ai'e  two  ceremonies  in  use  among  most 
professors  of  the  Christian  name,  Water-Baptism, 
and  what  is  termed  tlie  Lord's  Supper.  The  first 
of  these  is  s^enerallv  esteemed  the  essential  means 
of  initiation  into  the  church  of  Christ ;  and  the  lat- 
ter, of  maintaining  communion  with  him.  But  as 
we  have  been  convinced,  that  nothing  short  of  his 
redeeming  power,  inwardly  revealed,  can  set  the 
soul  free  from  the  thraldom  of  sin ;  by  this  power 
alone  we  believe  salvation  to  be  effected.  We 
hold  that  as  there  is  one  Lord  and  one  faith, J  so 
his  baptism  is  one,  in  nature  and  operation;  that 
nothing  short  of  it  can  make  us  living  members  of 
his  mystical  body ;  and  that  the  baptism  with  w  ater, 
administered  by  his  fore-runner  John,  belonged,  as 

*  Joelii.  28,  29.  f  Acts  ij.  16  to  18.  ICpSee  above, 
p.  134,  not?.— Why  not  "abide  literally"  by  St.  Paul's 
positive  injunction,  1  Cor.  xiv.  34,  as  well  as  byotir  Lord'^ 
in  St.  MatUi.  v.  34.? 

t  Eph.  iv.  5. 
VOL.  III.  T  t 


326  qUAKEUS. 

the  latter  confessed,  to  an  inferior  and  decreasing 
dispensation.'"*^ 

,  *'  With  respect  to  the  other  rite,  we  beheve  that 
communion  between  Christ  and  his  church  is  not 
maintained  by  that,  or  by  any  other  external  per- 
formance, but  only  by  a  real  participation  of  his 
di\'ine  naturef  through  faith;  that  this  is  the  sup- 
per alluded  to  in  the  Revelation,  "  Behold  I  stand 
at  the  door  and  knock;  if  any  man  hear  my  voice/ 
and  open  the  door,  I  will  come  in  to  him,  and  will 
sup  w  ith  him,  and  he  with  me  ;''|  and  that  where 
the  substance  is  attained,  it  is  unnecessary  to  attend 
to  the  shadow;'^  which  doth  not  confer  grace,  and 
concerning  which,  opinions  so  different,  and  ani- 
mosities so  violent,  have  arisen.''   . 

*'  Now,  as  we  thus  believe  that  the  gi-ace  of 
God,  which  comes  by  Jesus  Christ,  is  alone  suf- 
iicient  for  salvation,  we  can  neither  admit  that  it 
is  conferred  on  a  few  only,  whilst  others  are  left 
without  it;  nor,  thus  asserting  its  universality, 
can  we  limit  its  operation  to  a  partial  cleansing  of 
the  soul  from  sin,  even  in  this  life.  We  entertain 
worthier  notions  both  of  the  power  and  goodness 
of  our  heavenly  Father,   and  believe  that  he  doth 

*  John  iii.  30.  liJT*  Socinus  wrote  a  tract  on  this  ques- 
tion," An  hominiChristiano  aquae  bapiismo  carere  liceat  ?" 
and  he  determined  it  in  the  affirmative. 

t  2  Pet.  i.  4.  \  Kev.  iii.  20. 

§  Id?"  On  this  head,  perhaps  Col.  ii.  16,  17,  applied  to 
the  Lord's  Supper,  might  express  their  mind. 


(QUAKERS.  327 

vouchsafe  to  assist  the  obedient  to  experience  a 
total  surrender  of  the  natural  will  to  the  guid- 
ance of  his  pure  unerring  Spirit;  through  whose 
renewed  assistance  thev  are  enabled  to  brina:  forth 
fruits  unto  holiness,  and  to  stand  perfect  in  their 
present  rank."* 

"  There  are  not  many  of  our  tenets  more  gene- 
rally knoAvn  than  our  testimony  against  oaths,  and 
against  war.  With  respect  to  the  former  of  these, 
we  abide  literally  by  Christ's  positive  injunction, 
delivered  in  his  sermon  on  the  mount,  "  Swear 
not  at  all."!  From  the  same  sacred  collection  of 
the  most  excellent  precepts  of  moral  and  religious 
duty,  from  the  example  of  our  Lord  himself,^  and 
from  the  correspondent  convictions  of  his  Spirit 
in  our  hearts,  we  are  confirmed  in  the  belief  that 
wars  and  lightings  are,  in  their  origin  and  effects, 
utterly  repugnant  to  the  gospel ;  which  still  breathes 
peace  and  good-will  to  men.§  We  also  are  clear- 
ly of  the  judgment,  that  if  the  benevolence  of  the 
gospel  were  generally  prevalent  in  the  minds  of 
men,  it  would  effectually  prevent  them  from  op- 
pressing, much  more  from  enslaving,  their  bre- 
tliren   (of  whatever    colour    or   complexion  )   for 

*Mat.  V.  48.     Eph.  iv.  1<3.     Col.iv.  12.         f  Mat.  v.  34. 

\  Mat.  V.  39,  44,  &c. ;  xxvi.  52,  53.  Luke  xxii.  51. 
John  xviii.  11. 

§  |C/°"Yet  we  are  told,  that  during  the  contest  with  Ame- 
rica, many  of  the  Quakers  of  Pennsylvania  actually  bore 
arms  against  their  mother-country  ;  and  that  one  of  them, 
named  Mifflin^  attained,  and  long  held  the  rank  of  general: 
for  which,  however,  they  were  disowned  by  their  brethren. 


328  (QUAKERS. 

whom,  as  for  themselves,  Christ  died;  and  would 
even  influence  their  conduct  in  their  treatment  of 
the  brute  creation;  Vvhich  would  no  longer  groan, 
the  victims  of  their  avarice,  or  of  their  false  ideas 
of  pleasure." 

"  Some  of  our  tenets  have,  in  former  times,  as 
hath  been  shown,  subjected  our  Friends  to  much 
suffering  from  Government ;  though  to  the  salutary- 
purposes  of  Government,  our  principles  are  a  se- 
curity. They  inculcate  submission  to  the  laws,  in 
all  cases  wherein  conscience  is  not  violated.  But 
we  hold,  tliat  as  Christ's  kingdom  is  not  of  this 
world,  it  is  not  the  business  of  the  civil  magistrate 
to  interfere  in  matters  of  religion;  but  to  maintain 
the  external  peace  and  good  order  of  the  com- 
munity. We  therefore  think  persecution,  even  in 
the  smallest  degi'ee,  unwaiTantable.  We  are  care- 
ful in  requiring  our  members  not  to  be  concerned 
in  illicit  trade,  nor  in  any  manner  to  defraud  the 
revenue." 

"  It  is  well  known  that  the  Society,  from  its  first 
appearance,  has  disused  those  names  of  the  months 
and  days,  which  having  been  given  in  honour  of 
the  heroes  or  false  gods  of  the  heathen,  originated 
in  their  flattery  or  superstition ;  and  also  the  cus- 
tom of  speaking  to  a  single  person  in  the  plural 
number,  as  having  likewise  arisen  from  motives 
of  adulation.*     Compliments,  superfluity  of  ap- 

*  JCpSpeaking  of  this  custom,  Fox  says,  "  When  the 
liorcl  sent  me  forth  into  the  world,  he  forbade  me  to  put  off 


/ 


(QUAKERS.  329 

parel,  of  furniture,*  and  of  provision  for  the  table, 
outw  ard  shows  of  rejoicing  and  mourning,  and  the 
observation  of  days  and  times,  we  esteem  to  be  in- 
compatible with  the  simplicity  of  a  Christian  life ; 
and  public  diversions,  gaming,  and  other  vain 
amusements  of  the  ^^'orld,  we  cannot  but  condemn. 
They  are  a  waste  of  that  time  which  is  given  us  for 
nobler  purposes ;  and  diA  ert  the  attention  of  the 
mind  from  the  sober  duties  of  life,  and  from  the 
reproofs  of  instruction,  by  which  we  are  guided  to 
an  everlasting  inheritance.'^ 

"  To  conclude,  although  we  have  exhibited  the 
several  tenets  which  distinguish  our  religious  socie- 
ty, as  objects  of  our  belief;  yet  we  are  sensible 
that  a  true  and  living  faith  is  not  produced  in  the 
mind  of  man  by  his  own  effort :  but  is  the  free 
gift  of  Godf  in  Christ  Jesus,  nourished  and  in- 

my  hat  to  any,  and  I  was  required  to  thee  and  thou^  all  men 
and   women." — Journal^  p.  24. 

George  Fox  remained  covered  in  Cromwell's  presence; 
and  even  now,  in  waiting  on  the  king,  no  one  in  the  depu- 
tation ever  takes  off  his  hat.  Those,  however,  who  are  in 
waiting,  take  ihem  off  the  Quakers'  heads  before  they  en- 
ter the  room  where  the  king  receives  them. 

Even  in  public  worship,  the  men  sit  with  their  hats  on  ; 
but  when  any  one  rises  to  address  the  assembly,  he  unco- 
vers his  head,  and  no  one  wears  his  hat  during  the  time  of 
prayer. 

With  the  Presbyterians  and  others,  they  also  reject  the 
title  of  Saint^  as  applied  to  the  apostles,  Sec. 

*  |C?*  Plainness  is  so  much  consulted  by  them  in  arti- 
cles of  furniture,  that  pictures,  prints,  or  drawings,  are  sel« 
dom  admitted  into  their  apartments. 

t  Eph.  ii.  8. 


330  (^UAK£RS. 

creased  by  the  progressive  operation  of  his  Spirit 
in  our  hearts,  and  our  proportionate  obedience.* 
Therefore,  although  for  the  preservation  of  the  tes- 
timonies given  us  to  bear,  and  for  the  peace  and 
good  order  of  the  Society,  we  deem  it  necessary 
that  those  who  are  admitted  into  membership  with 
us  should  be  previously  convinced  of  those  doc- 
ti'ines  which  we  esteem  essential :  yet  we  require 
no  formal  subscription  to  any  articles,  either  as 
a  condition  of  membership,  or  a  qualiiication  for 
the  service  of  the  church.  We  prefer  judging  of 
men  by  their  fruits,  and  depending  on  the  aid  of 
Him,  who,  by  his  prophet,  hath  promised  to  be 
"  for  a  spirit  of  judgment  to  him  that  sitteth  in 
judgment.'' t  Without  this,  there  is  a  danger  of 
receiving  numbers  into  outward  communion  with- 
out any  addition  to  that  spiritual  sheep-fold,  where- 
of our  blessed  Lord  declared  himself  to  be  both 
the  door  and  the  shepherd;:}:  that  is,  such  as  know 
]iis  voice,  and  follow  him  in  the  paths  of  obedi- 


ence.'' 


Their  system  may  be  found  laid  down  in  fifteen 
Theses,  by  Mr.  Robert  Barclay,  one  of  the  most 
distinguished  members  of  their  communion,  in  an 
elegant  and  well-written  Apology^  addressed  to 
Kino-  Charles  the  Second.  See  also  Helton's  De- 
fence  of  BarclaiJ s  Apology.  And  for  their  Scrip- 
ture proofs,  and  reasoning  on  the  subject  of  the 
two  sacraments,  the  reader  is  refeiTed  to  a  Dis- 

*  John  vii.  17.       t  Isaiah  xxviii.  6.       \  John  x.  7,  11. 


(QUAKERS.  331 

sertation  on  Christian  Baptism^  Christian  Commu- 
nion^ Sec.  by  Joseph  Phipps. 

They  doubtless  disregard  some  tilings  which 
others  deem  essentials  of  tlie  gospel,  as  water-bap- 
tism, and  the  use  of  the  bread  and  wine  in  the 
communion,  and  they  are  almost  the  only  modem 
sect,  (except  some  mystics,  who  make  the  whole 
of  religion  to  consist  of  contemplative  love)  that 
rejects  these  two  sacraments  of  the  church ;  and 
hence,  some  are  unwilling  to  rank  them  in  the 
number  of  Christians.  But  Dr.  Knox,  speaking  of 
tliem,  observes,  "  I  wish  any  thing  I  could  say, 
(though  \  \vish  without  hope)  could  prevail  with 
them  to  take  the  outward  and  visible  signs  of  an 
inward  and  spiritual  grace.  I  lament  what  appears 
to  me  to  be  their  mistake ;  but  far  be  it  from  any 
Christian  to  say,  that  they  are  cut  oft'  by  it  from 
the  body  of  Christ,  while  they  exhibit  proofs  in 
other  respects  of  a  Christian  iaith,  and  a  Christiaii 
life."* 

With  this  divine,  let  us  judge  of  the  weakness 
of  our  brethren,  in  the  spirit  of  charity;  and  not 
pronounce,  in  the  harsh  language  of  some,  in  re- 
gard to  the  members  of  this  society ;  let  us  rather 
use  all  proper  and  becoming  means,  to  lead  them 
"  into  the  way  of  truth,*'  and  let  us  pray  for  them, 
and  for  all  those  that  we  may  conceive  to  be  in  er- 
ror, that  their  eyes  may  be  illuminated  bv  the  ''true 
lii^ht,  which  lighteth  e\-ery  man  that  cometh  into 
the  world." 

*  On  the  Sacrament,  p.  25  6. 


332'  (QUAKERS 

Worship,  Ceremonies,  and  Discipline. 
— ^They  have  places  of  worship,  where  they  regu- 
larly assemble  on  Sundays,  and  generally  once  in 
the  week  besides ;  though  sometimes  without  vo- 
cal prayer,  or  any  religious  or  practical  exhorta- 
tions. According  to  them,  all  true  and  acceptable 
worship  is  offered  by  the  inward  and  immediate 
moving  of  tlie  Spirit.  They  do  not,  however, 
plead  for  entirely  silejit  meetings,  but  only  for  a 
retired  waiting  for  the  divine  aid,  which  alone 
qualifies  to  pray  or  preach.*  They  apprehend  it 
their  duty  to  be  dilio-ent  in  assemblins^  themselves 
together  for  the  worship  of  God:  when  such  as 
are  duly  prepared  by  being  gathered  into  a  com- 
posed av/ful  frame  of  mind,  are  enabled,  under  the 
influence  of  divine  grace,  to  worship  in  solemn  si- 
silence  ;  or,  if  moved  thereto,  to  pray  or  preach  as 
the  Spirit  giveth  them  utterance. f 

*  It  does  not  follow,  says  Mr.  Clarkson,  "  because  no- 
thing is  said,  that  God  is  not  worshipped.  The  Quakers, 
on  the  other  hand,  contend,  that  these  silent  meetings  form 
the  sublimest  part  of  their  worship.  The  soul,  they  say, 
can  have  intercourse  with  God  ;  it  can  feel  refreshment, 
joy,  and  comfort  in  him;  it  can  praise  and  adore  him,  and 
all  this,  without  the  intervention  of  a  word."  Fortraiture  of 
Quakerism. 

To  this  work  the  reader  is  referred  for  much  informa- 
•tion  on  the  general  subject  of  this  article.— Mr.  C,  who 
seems  to  be  a  nnan  of  the  most  benevolent  disposition  and 
of  niany  virtues,  was  formerly  a  clergyman  of  the  Church 
of  England;  but  is  now,  I  understand,  become  a  Quaker: 
a  change,  which,  if  we  may  be  allowed  to  judge  from  its 
being  likely  to  meet  with  ilie  approbation  of  all  his  Friends, 
is  no  doubt  much  for  the  better. 

t  All  instrumental  music  in  the  worship  of  God,  and 


QUAKERS.  333 

Their  ceremonies  are  few  and  simple. 

"  In  the  practice  of  discipline,  we  think  it  indis- 
pensible,"  say  they,*  "  that  the  order  recommend- 
ed by  Christ  himself  be  invariably  observed.  Mat. 
xviii.  15 — 17.  To  effect  the  salutary  purposes  of 
discipline,  meetings  were  appointed  at  an  early  pe- 
riod of  the  society,  which,  from  the  times  of  their 
being  held,  were  called  Quarterly-meetings.  It 
was  afterwards  found  expedient  to  divide  the  dis- 
tricts of  those  meetings,  and  to  meet  more  fre- 
quently; from  whence  arose  Monthly-meetings, 
subordinate  to  those  held  quarterly.  At  length,  in 
1669  a  Yeaily- meeting  was  established,  to  super- 
intend, assist,  and  provide  rules  for  the  whole  ; 
previously  to  which,  general  meetings  liad  been 
occasionally  held." 

"  A  Monthly-meeting  is  usually  composed  of 
several  particular  congregations,  situated  within  a 
convenient  distance  from  each  other.  Its  business 
is  to  provide  for  the  subsistence  of  the  poor,!  and 
for  the  education  of  their  offspring;  to  judge  of  the 

even  the  singing  of  psalms  and  hymns,  wliich  most  Chris- 
tians deem  a  scriptural  and  profitable,  as  well  as  a  highly  de- 
delightful  part  of  vvorsbipj  the  members  of  this  Society 
entirely  reject.  iij^ 

*  In  the  Summary  before  cited. 

t  |C?^  Their  poor  require  no  parish  relief.  They  are 
better  taken  .care  of  than  those  of  almost  any  other  deno- 
mination ;  and  one  reason  of  this,  as  far  as  regards  the  fe- 
male poor,  may  be,  as  Mrs.  H.  More  observes,  because 
they  are  under  the  immediate  inspection  of  the  women. 
VOL.  III.  u  u 


334  (QUAKERS. 

sincerity  and  fitness  of  persons  appearint^  to  be 
conA'inced  of  the  religious  principles  of  the  Societ)", 
and  desiring  to  be  admitted  into  membership ;  to 
excite  due  attention  to  the  discharge  of  religious 
and  moral  duty;  and  to  deal  with  disorderly  mem- 
bers. Monthlv-meetinos  also  2:rant  to  such  of 
their  members  as  remove  into  other  Monthly-meet- 
ings, certificates  of  their  membership  and  conduct; 
■without  which  they  cannot  gain  membership  in 
such  meetings.  Each  Monthly-meeting  is  re- 
quired to  appoint  certain  persons,  under  the  name 
of  overseers,  who  are  to  take  care  that  the  rules  of 
our  discipline  be  put  in  practice ;  and  when  any 
case  of  complaint,  or  disorderly  conduct,  comes  to 
their  knowledge,  to  see  that  private  admonition, 
agi'eeably  to  the  gospel  rule  before-mentioned,  be 
given,  previously  to  its  being  laid  before  the 
Monthlv-meetinff.'' 


o 


"  When  a  case  is  introduced,  it  is  usual  for  a 
small  committee  to  be  appointed,  to  visit  the  offen- 
der, to  endea\'our  to  convince  him  of  his  error, 
and  induce  him  to  forsake  and  condemn  it.  If 
they  succed,  the  ])erson  is  by  minute  declared  to 
have  made  satisfaction  for  the  offence ;  if  not,  he  is 
disowned  as  a  member  of  the  Society.'^ 

"  In  disputes  between  individuals,  it  has  long 
been  the  decided  judgment  of  the  Society,  that 
its  members  should  not  sue  each  other  at  law. 
It  therefore  enjoins  all  to  end  their  differences 
by  speedy  and  im})artial  arbitration,  agreeably  to 
rules  laid  down.    If  any  refuse  to  adopt  this  mode, 


(QUAKERS.  335 


or,  having  adopted  it,  to  submit  to  tlie  a^vard,  it 

is  the  direct 

disowned." 


is  the  direction  of  the  Yearlv-meetinir  that  such  be 


*'  To  Montlily-meetings  also  belongs  the  allow- 
ing of  maiTiages ;  for  our  society  hath  always  scru- 
pled to  acknowledge  the  exclusive  authority  of  the 
priests  in  the   solemnisation  of  marriage.     Those 
who  intend  to  marry,  appear  together,  and  propose 
their  intentions  to  the  Monthly-meeting;  and  if  not 
attended  by  their  parents  or  guardians,  produce  a 
written  certificate  of  their  consent,  signed  in  the 
presence  of  witnesses.     The  meeting  then  appoints 
a  committee  to  inquire  whether  they  be  clear  of 
other  engagements  respecting  mairiage  ;  and  if  at  a 
subsequent   meeting   no   objections   be   reported, 
they  have  the  meeting's  consent  to  solemnise  their 
intended  maniage.     This  is  done  in  a  public  meet- 
ing for  worship,  towards  the  close  whereof  the  par- 
ties stand  up,  and  solemnly  take  each  other  for  hus- 
band and  wife.     A  certificate  of  the  proceedings 
is  then  publicly  read,  and  signed  by  the  parties, 
and  afterwards  bv  the  relations  and  others,  as  wit- 
nesses.     Of  such  marriages  the  Monthly-meeting 
keeps  a  record ;  as  also  of  the  births  and  burials  of 
its  members.      A  certificate  of  the  date,   of  the 
name  of  the  infant,  and  of  its  parents,   signed  by 
those  present  at  the  birth,  is  the  subject  of  one  of 
these  last  mentioned  records ;  and  an  order  for  the 
interment,  countersigned  by  the  grave-maker,  of  the 
other.     The  naming  of  children  is  without  cere- 
mony.     Burials  are  also  conducted  in  a  simple 
manner.     The  body,  followed  bv  the  relations  and 


336  q^UAKERs. 

friends,  is  sometimes,  previously  to  intei-ment,  car- 
ried to  a  m.eeting;  and  at  the  grave  a  pause  is  ge- 
nerally made;  on  both  -which  occasions  it  frequent- 
ly falls  out,  that  one  or  more  friends  present  have 
somewhat  to  express  for  the  edification  of  those 
who  attend;  but  no  religious  rite  is  considered  as 
an  essential  part  of  burial.*' 

"  Several  Monthly-meetings  compose  a  Quar- 
terly-meeting. At  the  Quarterly-meeting  are  pro- 
duced written  answers  from  the  Monthly-meetings, 
to  certain  queries  respecting  the  conduct  of  their 
members,  and  the  meeting's  care  o^  er  them.  The 
accounts  thus  received,  are  digested  into  one, 
which  is  sent,  also  in  the  form  of  answers  to  que- 
ries, by  representatives,  to  the  Yearly-meeting. 
Appeals  from  the  judgment  of  Monthly-meetings, 
are  brought  to  the  Quarterly-meetings;  whose  bu- 
siness also  it  is  to  assist  in  any  difficult  case,  or  where 
remissness  appears  in  the  care  of  the  Monthly-meet- 
ings over  the  individuals  who  compose  them." 

"  There  are  seven  Yearly-meeting,  viz.  1,  in 
London,*   to  which    come  representatives  from 

*  |C?*Held  at  their  meeting-house  in  Hou7idsditch,  Lon- 
don. The  Yearly-meeting, — 2.  above,  For  JVew  Englandf 
is  held  at  JVetufiort,  Rhode  Island,  and  consists  of  five 
Quarterly-meetings. — 3.  For  the  state  of  Me7v  York,  is  held 
at  New  York,  and  consists  also  of  five  Quarterly-meetings. 
■—4.  For  parts  of  Pennsylvania,  JVenv  Jersey,  Delaware,  and 
the  Eastern  parts  of  Alaryland,  is  held  at  Philadelfihia,  and 
consists  of  eleven  Quarterly-meetings. — 5.  For  the  Western 
shore  of  Maryland,  and  parts  of  Pennsylvania,  Virginia,  and 


(QUAKERS.  337 

Great  Britain  and  Ireland;  2,  New  England;  3, 
New- York ;  4,  Pennsylvania  and  New  Jersey : 
5,  Maryland  ;  6,  Virginia  ;  7,  The  Carolinas  and 
Georgia." 

"  The  Yearly-meeting  has  the  general  siiperin- 
tendance  of  the  Society  in  the  country  in  which  it 
is  established ;  and  therefore,  as  the  accounts  which 
it  receives  discover  the  state  of  inferior  meetings, 
as  particular  exigencies  require,  or  as  the  meetinc^ 
is  impressed  with  a  sense  of  duty,  it  gives  forth  its 
advice,  makes  such  regulations  as  appear  to  be  re- 
quisite, or  excites  to  the  observance  of  those  alrea- 
dy made ;  and  sometimes  appoints  committees  to 
>isit  those  Quarterly-meetings  which  appear  to  be 
in  need  of  immediate  advice.  Appeals  from  the 
judgment  of  Quarterly-meetings  are  here  finally  de- 
termined ;  and  a  brotherly  con-espondence,  by  epis- 
tles, is  maintained  with  other  Yearly- meetings." 

"  In  this  place  it  is  proper  to  add,  that,  as  we 
believe  women  may  be  rightly  called  to  the  work 
of  the  ministry,  we  also  think,  that  to  them  belongs 
a  share  in  the  support  of  our  Christian  discipline ; 
and  that  some  parts  of  it,  wherein  their  own  sex  is 
concerned,  devolve  on  them  with  peculiar  propri- 
ety.    Accordingly,  they  have  Monthly,  Quarterly, 

Ohio^  is  held  at  Baltimore^  and  consists  of  four  Quarierly- 
meetings. — 6.  For  the  Southern  parts  of  Virginia,  is  held 
alteinately  at  Wainoak  and  Black  Water,  and  consists  of 
two  Quarterly-meetings. — 7.  For  Morth  and  South  Caro- 
lina, Georgia,  and  Tennessee,  is  held  alternately  at  Little- 
River  and  J^etu  Garden,  and  consists  of  seven  Quarterly- 
meetings, 


338  (QUAKERS. 

and  Yearly  Meetings  of  their  own  sex,  held  at  the 
same  time  with  those  of  the  men ;  but  separately, 
and  without  the  power  of  making  rules ;  and  it  may 
be  remarked,  that  during  the  persecutions,  which 
formerly  occasioned  the  imprisonment  of  so  many 
of  the  men,  the  care  of  the  poor  often  fell  on  the 
women,  and  was  by  them  satisfactorily  adminis- 
tered." 

"  In  order  that  those  who  are  in  the  situation 
of  ministers  may  have  the  tender  sympathy  and 
counsel  of  those  of  either  sex,  who  by  their  ex- 
perience in  the  work  of  religion,  are  qualified  for 
that  service,  the  Monthly-meetings  are  advised  to 
select  such,  under  the  denomination  of  elders. 
These,  and  ministers  approved  by  their  Monthly- 
meetings,*  have  meetings  peculiar  to  themselves, 
called  Meetings  of  Ministers  and  Elders ;  in  which 
they  have  an  opportunity  of  exciting  each  other 
to  a  discharge  of  their  several  duties,  and  of  ex- 
tending advice  to  those  who  may  appear  to  be 
weak,  without  any  needless  exposure.  Such 
meetings  are  generally  held  in  the  compass  of 
each  Monthly,  Quarterly,  and  Yearly  Meeting. 
They  are  conducted  by  rules  prescribed  by  the 

*  "Those  who  believe  themselves  required  to  speak  in 
meetings  for  worship,  are  not  immediately  acknowledged 
as  ministers  by  their  Monthly-meetings  ;  but  time  is  taken 
for  judgment,  that  the  meeting  may  be  satisfied  of  their 
call  and  qualification.  It  will  also  sometimes  happen,  that 
such  as  are  not  approved,  will  obtrude  themselves  as  mi- 
nisters, to  the  grief  of  their  brethren  ;  but  much  forbear- 
ance is  used  towards  these,  before  the  disapprobation  of 
the  meeting  is  publicly  testified." 


(QUAKERS.  339 

Yearly-meeting,  and  have  no  authority  to  make 
any  alteration  or  addition  to  them.  The  members 
of  them  unite  with  their  brethren  in  the  meetings 
for  discipline,  and  are  equally  accountable  to  the 
latter  for  their  conduct." 

"'  It  is  to  a  meeting  of  this  kind  in  London,  call- 
ed the  Second-day's*  Morning- meeting,  that  the 
revisal  of  manuscripts  concerning  our  principles, 
previously  to  publication,  is  intrusted  by  the  Year- 
ly-meeting held  in  London ;  and  also  the  granting, 
in  the  intervals  of  the  Yearly-meeting,  of  certifi- 
cates of  approbation  to  such  ministers  as  are  con- 
cerned to  travel  in  the  work  of  the  ministry  in  fo- 
reign parts ;  in  addition  to  those  granted  by  their 
Monthly  and  Quarterly  Meetings.  When  a  visit 
of  this  kind  doth  not  extend  beyond  Great  Britain, 
a  certificate  from  the  Monthly-meeting  of  which 
the  minister  is  a  member,  is  sufficient;  if  to  Ire- 
land, the  coucuiTence  of  the  Quarterly-meeting  is 
also  required.  Regulations  of  similar  tendency 
obtain  in  other  Yearly-meetings." 

"  The  Yearly-meeting  of  London,  in  the  year 
1675,  appointed  a  meeting  to  be  held  in  that  city, 
for  the  purpose  of  advising  and  assisting  in  cases 
of  suffering  for  conscience  sake,  which  hath  con- 
tinued with  great  use  to  the  Society  to  this  day. 
It  is  composed  of  Friends,  under  the  name  of  cor- 
respondents, chosen  by  the  several  Quarterly- 
meetings,  •  and  who   reside   in  or   near   the  city. 

*  |C7*  i.  e.  Monday. — Instead  of  the  usual  names  of  the 
days  and  months,  the  Quakers  call  them  the  ^rst,  second, 
third,  Sec. 


340  q^UAKERS. 

The  same  meetings  also  appoint  members  of  their 
own  in  the  country  as  correspondents,  who  are  to 
join  their  brethren  in  London  on  emergency. 
The  names  of  all  these  correspondents,  previously 
to  their  being  recorded,  are  submitted  to  the  ap- 
probation of  the  Yearly-meeting.  Such  men  as 
are  approved  ministers  are  also  members  of  diis 
meeting,  which  is  called  the  Meetiiig  for  Suffer- 
ings; a  name  arising  from  its  original  purpose,  and 
which  is  not  yet  become  entirely  obsolete." 

**  The  Yearly-meeting  has  intrusted  the  Meet- 
ing for  Sufferings  with  the  care  of  printing  and  dis- 
tributing books,  aud  with  the  management  of  its 
stock  ;*  and  considered  as  a  standing  committee 
of  the  Yearly -meeting,  it  hath  a  general  care  of 
whatever  may  rise,  during  the  intervals  of  that 
meeting,  affecting  the  society,  and  requiring  imme- 
diate attention ;  particularly  of  those  circumstances 
which  may  occasion  an  application  to  Government."^ 

"  There  is  not  in  any  of  the  meetings  which 
have  been  mentioned,  any  president,  as  we  be- 
lieve that  divine  Wisdom  alone  ought  to  preside  ; 
nor  hath  any  member  a  right  to  claim  pre-emi- 
nence over  the  rest.  The  office  of  clerk,  with  a 
few  exceptions,  is  undertaken  voluntarily  by  some 

*  "  This  is  an  occasional  voluntary  contribution,  ex- 
pended in  p»  inling  books, — salary  of  a  clerk  for  keeping 
records, — the  passage  of  ministers  who  visit  their  bre- 
thren beyond  sea, — and  some  small  incidental  charges ; 
but  not,  as  has  been  falsely  supposed,  the  reimbursement 
of  thobc  who  suffer  distraint  for  tithes  and  other  demands 
with  which  they  scruple  to  comply." 


QUAKERS.  341 

.member ;  as  is  also  the  keeping  of  the  records. 
Where  these  are  very  voluminous,  and  require  a 
house  for  their  deposit  (as  is  the  case  in  London, 
where  the  general  records  of  the  Society  in  Great 
Britain  are  kept),  a  clerk  is  hired  to  have  the  care 
of  them ;  but,  except  a  few  clerks  of  this  kind,  and 
persons  who  have  the  care  of  meeting-houses,  none 
receive  any  stipend  or  gratuity  for  their  services  in 
our  religious  Society." 

Countries  where  found,  eminent  Men, 
AND  Writers,  pro  et  contra. — Tlie  Qua- 
kers are  to  be  found  chiefly  in  Great  Britain*  and 
Ireland,  and  in  North  America.  In  1681,  King 
Charles  the  Second  granted  William  Penn,  in  lieu 
of  arrears  due  to  his  father  Admiral  Penn,  a  large 
tract  of  land  in  North  America,  since  called  Penn- 
sylvania after  his  name ;  and  it  is  remarkable,  that 
all  the  settlements  of  the  Europeans  in  America, 
except  the  Quaker  settlement  of  Pennsylvania, 
were  made  by  force  of  arms,  with  very  little  regard 
to  any  prior  title  in  the  natives.  But  Mr.  Penn 
did  not  think  his  power  from  the  king  a  sufficient 
title  to  the  country,  and  therefore  assembled  the 
Sachems,  or  princes  of  it,  and  purchased  from  them 
the  extent  of  land  that  he  wanted ;  and  when  the 


*  They  have  a  respectable  seminary  or  hospital  at  ^ck- 
worth,  in  Yorkshire,  where  about  180  boys,  and  120  girls, 
are  educated.  Their  number  in  England  and  Wales  has 
been  reckoned  at  about  50,000,  but  it  is  apprehended  that 
this  is  much  too  high  a  computation.  In  Scotland  they  do 
not  much  exceed  300. 

vofi.  III.  -^  X 


342  (QUAKERS. 

Quakers  desire  to  extend  tlieir  settlements,  they 
purchase  new  lands  of  the  Sachems^  never  taking 
any  tiling  from  them  by  force.  Hence,  from  this 
their  conduct  towards  them,  they  are  respected 
most  highly  by  the  sa^•a_^e  Indians  to  the  present 
day ;  and  I  believe  it  is  a  fact,  that  the  Indians  bor- 
dering on  Pennsylvania  will  enter  into  no  treat}', 
without  first  taking  the  opinion  of  the  Quakers.* 

How  much  to  be  desired  is  it  that  the  Quakers 
would  adopt  our  religious  opinions,  and  that  both 
we  and  all  professing  Christians  would  imitate  thiis, 
and  some  other  parts  of  their  practice  ! 

None  of  their  members  have  been  more  emi- 
nent than  this  founder  and  legislator  of  the  settle- 
ment of  Pennsylvania.  Mr.  P.  had  the  success  of 
a  conqueror  in  establishing  and  defending  his  co- 
lony amongst  savage  tribes,  w  ithout  ever  drawing 
the  sword;  the  goodness  of  the  most  benevolent 
rulers,  in  treating  his  subjects  as  his  own  children, 
and  the  tenderr.ess  of  an  universal  parent,  who 
opened  his  arms  to  all  mankind,  without  distinction 
of  sect  or  party.  In  his  republic,  it  -was  not  the  re- 
ligious creed,  but  personal  merit,  that  entitled  every 
member  of  society  to  the  protection  and  emolu- 
ment of  the  state.  This  part  of  his  character  will, 
however,  no  doubt,  be  viewed  in  a  different  light 
by  different  people. 

*  Onaa  is  the  name  which  the  Indians  gave  to  William 
Penn.  They  consider  the  Friends,  (whom  they  call  Bro- 
ther's onas')  as  William  Penn's  people  :  but  the  appella- 
tion has  been  generally  considered  as  their  name  for  the 
governor  of  Pennsylvania. 


(QUAKERS.  343 

"  He  also  wrote  several  pieces ;  among  others, 
'KThe  Sandy  Foundation  Shaken^  &€.,  and  "  Inno- 
cencij  -with  her  open  Faee ;''  in  which  last  he  vindi- 
cated himself  from  the  charge  of  Socinianism,  which 
had  been  brought  against  him:  and  he  is  thought 
in  general  to  be  a  perspicuous  writer. 

Their  great  apologist,  Mr.  Barcka/,  may  be 
ranked  next  after  Mr.  Penn,  and  as  a  writer  should 
perhaps  stand  before  him.  Besides  his  *  Apology y 
ahead}"  mentioned,  and  some  other  \\'orks,  Mr.  B. 
published,  in  1670,  a  Defence  of  his  principles,  and 
in  1673,  a  Catechetical  Discourse^  or  system  of 
faith,  according  to  the  opinions  of  his  Society. 
Nor  did  he  benefit  it  by  his  writings  only,  but  also 
travelled  through  various  countries,  particularly 
Germany  and  Holland,  to  spread  his  principles. 
He  spent  the  latter  part  of  his  life  on  his  estate  at 
Ury,  near  Stonehaven,  in  Scodand,  M'here  he  died 
in  1690. 

Among  various  other  respectable  men,  the  Qua- 
kers have  to  rank  in  the  list  of  their  members,  the 
great  Dr.  Fothergill^  the  principal  promoter  of  their 
establishment  for  the  education  of  children  at  Ack- 
wortli;  and  his  brother,  Mr.  Samuel  F.,  who  was 
one  of  their  most  eminent  preachers,  and  travelled 
over  Great  Britain,  Ireland,  and  North  America. 

The  novelty  of  the  Quakers'  tenets,  and  their 
other  peculiarities,  soon  brought  upon  them  much 
opposition,  and  from  various  quarters.  See  Brown's 


344  (QUAKERS. 

"  Quakerism  the  Path  Way  to  Paganism^''  (1678,) 
and  the  second  volume  of  Mr.  C.  Leslie's  works. 
Voltaire,  in  his  Letters  on  the  English  Nation^  has 
some  curious  remarks  on  them ;  but  in  certain  par- 
ticulars they  deem  themselves  calumniated  "  by 
that  satirical  writer,  as  well  as  by  some  other  of 
their  opponents." 

Some  have  said  that  they  are  a  species  of  Deists, 
exalting  their  natural  light  above  the  scripture, 
which  some  of  them  have  called  a  dead  letter;* 
others  have  deemed  them  a  kind  of  enthusiasts, 
violently  enslaved  by  their  impulses  and  feelings  ; 
whilst  a  third  class  have  considered  them,  notwith- 
standing their  professions  respecting  the  spirit,  as 
wortdly  minded,  eargerly  intent  on  the  acquisition 
of  property,  and  thus  commanding  the  good  tilings 
of  this  present  world. 

Their  sentiments  are  doubtless  peculiar,  as  are 
also  their  manners ;  yet  we  have  much  reason  to 
believe,  that  in  general  they  are  sincere  in  their 
professions,  and,  with  some  exceptions,  steadily 
governed  by  the  prospects  of  another  world.  So 
far,  at  least,  are  they  from  being  Deists,  that  tliey 
are  one  of  the  few  Christian  societies  in  Britain 
which  support  their  discipline  in  such  a  manner 
as  to  disown  those  members  who  by  word  or 
or  writing  profess  or  propagate  deistical  principles ; 

*  Meaning  that  they  are  so  to  the  natural,  unregenerate 
man ;  or  when  not  applied  to  the  state  of  the  reader,  by  the 
spirit  which  gave  them  forth. 


QUAKERS.  345 

when,  after  due  labour,  such  cannot  be  brought  to 
acknowledge  their  eiTor. 

Mr.  Leslie's  heavy  charges  against  them,  in  his 
"  Snake  in  the  Grass,^^  were  replied  to  in  1699, 
by  Joseph  Wyeth,  in  a  tract,  entitled  "  A  Switch 
for  the  SnakeP  Brown  was  answered  by  Bar- 
clay, in  his  "  Apologij  Vindicated;'^  and  \^oltaire's 
remarks  Avere  animadverted  on  by  Josiah  Mai'tin, 
in  a  printed  Letter  to  the  author. 

In  the  Encyclopcedia  Britannica,  under  the  arti- 
cle Quakers,  may  be  seen  a  curious  letter  from 
George  Fox,  in  answer  to  Oliver  Cromwell,  who 
had  required  him  to  promise  not  to  disturb  his  go- 
vernment, as  then  established.  But  the  authenti- 
city of  this  letter  is  questioned  by  J.  G.  Bevan,  in 
his  "  Refutation  of  some  of  the  jnore  inodern  Mis- 
representations of  the  Society  of  Friends  p''  who 
gives  his  reason  at  length  for  so  doing,  and  also 
meets  some  other  charges  of  Mr.  Leslie,  which  are 
brought  forward  in  the  Encyclopaedia. 

Miscellaneous  Remarks. — The  Quakers 
have  burying  grounds  distinct  from  those  of  other 
denominations.— Refusing  to  pay  tithes,  they  suf- 
fer the  loss  of  their  goods  and  of  their  liberty,  ra- 
ther than  comply  with  the  demand,  and  their  losses 
are  emphatically  termed  sufferings.  Many  have 
endured  long  imprisonments  on  that  account.  In 
the  century  before  last  they  were  exposed,  in  com- 
mon \\  ith  the  Nonconformists,  to  severe  persecu- 
tions. Even  the  famous  William  Penn  was  ti-ied 
at  the  Old Baily ;  when  he  pleaded  his  o^vn  cause. 


346  (QUAKERS. 

and  the  trial,  to  be  found  in  his  works,  is  highly 
honourable  to  his  legal  knowledge  and  his  integrity. 
His  treaty  with  the  Indians,  on  founding  his  settle- 
ment in  Pennsylvania,  has  formed  an  admirable 
subject  for  the  pencil,  and  reflects  immortal  honour 
on  his  memory. 

With  regard  to  the  resun^ection  of  the  body, 
they  appear  desirous,  for  the  most  part,  of  confining 
themselves  to  the  words  of  scripture,  a  deviation 
from  which,  they  think,  has  often  given  rise  to 
fruitless  controversies.  Barclay,  in  his  ConfessioUy 
and  Catechism,  uses  the  vvords  of  scripture  on  the 
subject,  conformably  to  his  general  plan  in  these- 
•works.  Sewel,  in  his  History  of  the  Society,  ex- 
presses himself  decidedly  in  behalf  of  a  resurrection. 

With  respect  to  the  divinity  of  Christ,  they 
have  been  very  explicit,  as  may  be  seen  by  "the 
following  extracts  from  Penn  and  Barclay :  "  He 
that  is  the  Everlasting  Wisdom,  the  Divine  Pow- 
er, the  true  Light,  the  only  Saviour,  the  creating 
Word  of  all  things  (whether  visible  or  invisible), 
and  their  Upholder  by  his  own  power,  is  without 
contradiction  God ;  but  all  these  qualifications 
and  divine  properties  are  by  the  concurrent  tes- 
timonies of  scripture  ascribed  to  the  Lord  Jesus 
Christ,  therefore,  without  a  scruple,  I  call  and 
believe  him  really  to  be  the  mighty  God.''  Penn's 
Works,  vol.  1.  p.  268,  folio  edit.—"  [Christ]  hav- 
ing been  with  God  from  all  eternity,  being  himself 
God,  and  also  in  time  partaking  of  the  nature  of 
man,  through  him  is  the  goodness  and  love  of 
God  conveyed  to  mankind,  and  by  him  again  man 


quAKERS.  347 

receiveth  and  partaketh  of  these  mercies."  Bar- 
clay's Apology^  prop.  2.  sect.  5. — Further  proof  of 
this  is  given  in  a  late  pamphlet,  by  Henry  Tuke, 
entitled,  "  The  Faith  of  the  People  called  Quakers 
in  our  Lord  and  Saviour  Jesus  Christy  setjorth  in 
various  Extracts  from  their  IFri tings,'''  (London 
1801,  W.  Phillips) :  and  also  in  a  later  publication 
by  the  same  author,  under  the  title  of  "  The  princi- 
ples of  religion  as  professed  by  the  Society  of  Chris- 
tians  usually  called  Quakers;  written  for  the  in- 
struction of  their  youth,  and  the  information  ofstran^ 
gers."  (London,  1805.  Phillips  and  Fardon.) 

A  considerable  number  of  members  of  this  So- 
ciety in  Ireland,  who  appeared  to  derogate  from 
the  authority  of  the  scriptures,  and  to  incline  to 
Socinian  or  Deistical  notions,  have  either  volunta- 
rily quitted  the  society,  or  been  disowned  by  it. 
A  minister  of  the  female  sex  in  America,  who  had 
adopted  and  promoted  tenets  of  similar  tendency, 
was,  a  few  years  ago,  silenced,  and  afterwards  dis- 
owned. 

Dr.  Toulmin  in  his  new  edition  of  Neale's  His- 
tory of  the  Pwitans,  has  taken  great  pains  to  give 
the  public  just  ideas  of  the  Quakers,  which  does 
honour  to  his  impartiality.  In  addition  to  the 
works  already  noticed,  see  also  Dr.  A.  Rees's  im- 
proved edition  of  Chambers's  Cyclopcedia,  on  the 
subject.  But  Mr.  Barclay's  Apology,  which  has 
gone  through  many  editions  both  at  home  and 
abroad,  is  generally,  if  not  universally,  received 
among  them,  as  the  "  standard  of  tlieir  doctrine, 
and  the  test  of  their  orthodoxv." 


348  (QUAKERS. 

We  may  well  envy  the  mild  creed,  and  univer- 
sal charity,  or  fraternal  love,  of  the  Quakers,  while 
we  must  allow  with  a  sigh,  that  a  nation  of  Qua- 
kers could  not  exist,  except  all  nations  were  of  the 
same  persuasion.  To  this,  however,  it  has  been 
said  by  one  of  their  writers,  that  any  nation  actually 
possessing  and  practising  Christian  principles,  may 
be  contented  with  the  protection  of  Heaven,  which 
can  always  find  means  to  protect  what  it  brings  to 
pass.* 

However  few  of  other  denominations  may  be 
disposed  to  think  well  of  their  religious  opinions, 

*  The  Menonites  in  Holland,  it  seems,  maintained  se- 
veral principles  which  now  distinguish  the  members  of 
this  Society,  as  the  unlawfulness  of  oaths,  and  of  bearing 
arms ;  and  the  principles  on  which  they  were  tolerated  by 
the  States,  may  be  learned  from  a  conversation,  which,  the 
Dutch  ambassador  Van  Beuning,  held  with  the  celebrated 
M.  de  Turenne.  "Why  should  you  wish,"  said  the  am- 
bassador, "  that  we  should  not  tolerate  them  ?  They  are 
the  best  and  most  convenient  people  in  the  world.  They 
never  aspire  to  posts  of  honour,  nor  rival  us  in  glory. 
One  could  wish  that  every  where,  half  the  inhabitants 
would  decline  public  offices,  there  would  be  more 
chance  for  the  other  half.  We  have  no  fear  from  a  sect 
which  maintains  the  unlawfulness  of  bearing  arms.  The 
Menonites  pay  their  taxes,  and  with  the  money  we  levy 
troops,  who  do  us  more  service  than  they  would.  They 
apply  themselves  to  business,  and  enrich  the  state  by  their 
industry,  without  injuring  it  by  the  expense  and  contagion 
of  their  dissipations.  But  they  refuse  to  take  an  oath  ! 
Terrible  crime  !  They  are  as  much  bound  by  their  word 
and  promise  as  if  they  swore."  Bayle,  in  Messrs  Bogue 
and  Bennet's  History  of  the  Dissenters,  vol.  i.  p.  147,  8. 
note. 


(QUAKERS.  349 

©r  of  many  of  their  peculiar  customs,  it  cannot  be 
denied  that  the  Quakers,  as  members  of  societ}^ 
are  a  very  respectable  body ;  and  that,  though  they 
have  a  church  (if  that  term  may  be  used  in  regard 
to  their  society),  not  only  without  sacraments,  but 
even  without  a  priesthood,  and  a  government  with- 
out a  head,  they  are  perhaps  the  best  organised 
and  most  unanimous  religious  society  in  the  world. 
Their  benevolence,  moral  rectitude,  and  commer- 
cial punctuality  have  excited,  and  long  secured  to 
them,  very  general  esteem ;  and  it  has  been  well 
observed,  that  in  the  multitudes  that  compose  the 
vast  legion  of  vagrants  and  street  beggars,  not  a 
single  Quaker  can  be  found. 

They  object  to  the  common  mode  of  solemnis- 
ing marriage,  as,  say  they,  from  Genesis  to  Reve- 
lation, no  record  is  to  be  found  of  marriage  per- 
formed by  a  priest.  They  consider  it  as  a  civil 
contract,  and  they  quote  William  Penn,  who  says, 
that  "  it  was  the  unanimous  sense  of  Friends^  that 
joining  in  marriage  was  the  work  of  the  Lord 
only."  Hence,  of  all  the  sects  in  England,  they 
are  indulged  with  the  peculiar  privilege  of  being 
married  in  their  own  way,  and  in  their  own  places 
of  worship.  What  that  pariiclar  way,  or  what  the 
form  of  the  vows,  or  rather  promises^  which  they 
then  make,  may  be,  I  am  not  able  to  say  :  we  are 
notwithstanding  led  to  suppose  that  they  are  sel- 
dom broken ;  for  it  is  a  fact,  and  to  their  credit  be 
it  spoken,  that  we  never  hear  of  adultery  or  di- 
vorce among  tliem. 

vol.  in.  Y  y 


350  i^UAKERS. 

Other  indulgences  have  from  thue  to  time  been 
gi-anted  by  the  legislature  to  this  peaceful  people, 
in  return  for  those  meek  qualities  which  they  are 
found  to  ix)ssess.  And  in  particular  a  bill  was 
passed  in  parliament  in  1722,  for  taking  out  of 
their  solemn  affirmation  the  words  "  In  the  pre- 
sence of  Almighty  God."  But  why  they  should 
refuse  to  acknoAvledge  themselves,  on  legal  occa- 
sions, as  in  the  presence  of  Almighty  God,  it  is  not 
easy  to  conjecture.  The  believer  in  scripture  can 
have  no  well  founded  objection  to  ackno\A'ledge, 
at  any  time,  tlie  omnipresence  of  God ;  and  from 
the  language  of  scripture  it  may  be  proved,  as 
well  as  from  the  practice  of  holy  men,  even  of  our 
blessed  Saviour  himself,  that  "an  oath  for  confirma- 
tion is  the  end  of  all  strife.'' "  I  adjure  thee,''" 

said  the  High  Priest  to  our  Lord,  "  I  adjure  thee 
by  the  living  God,  that  thou  tell  us,  whether  thou 
be  the  Christ,  the  Son  of  God." ^Now,  if  lan- 
guage has  any  force,  if  example,  or  argument,  or 
scripture  have  an}  u  eight,  when  opposed  to  the 
strong  prejudices  of  mankind,  this  passage  ought 
surely  to  produce  full  conviction.* 

Of  all  sects  they  have  shewn  themselves  the 
least  desirous  of  niaking  converts  to  their  peculiar 

*  The  Quakers  admit  the  lawfulness  of  Judicial  swear- 
int?  before  a  magistrate  under  the  Law,  but  consider  it  a:^ 
unlawful  under  the  Gospel ;  and,  in  defence  of  their  doc- 
trine on  this  head,  they  refer  us  to  the  15th  Thesis  of 
Barclay's  J/iology  ; — the  12th  Sect,  of  Besse's  Defence  of 
Quakerism, -dnd  the  2d  vol.  of  Isaac  Pennington's  rrorXrs,  p. 
i63,  &c.  3d  edit. 


QUAKERS.  351 

opinions;  but  In  their  attempts  to  cultivate  the 
laro-e,  and  inexhaustible  field  of  Christian  benevo- 
lence,  they  have  lately  formed  and  engaged  in  a 
plan  for  civilising  the  Indians  of  North  America, 
which  promises  to  have  a  happy  eftect  on  that  bar- 
barous and  much-neglected  people,  and  will  doubt- 
less prepare  them  for  the  reception  of  the  Gospel, 
an  object  which,  I  can  readily  believe,  the  Friends 
have  ultimately  in  view. 

A  committee  was  appointed  in  1795,  by  the 
yearly  meeting  of  Friends  of  Paimijhaiiia,  New 
Jersey^  ^c,  for  promotmg  the  Improvement  ami 
gradual  Civilisation  of  the  Indian  Natives,  An- 
other committee,  distinct  from  the  former,  but  hav- 
ing the  very  same  object  in  view,  has  also  been  ap- 
pointed by  the  yearly  meeting  held  at  Baltimore  in 
Maryland;  and  from  the  accounts  of  their  proceed- 
ings, which  have  as  yet  reached  this  country,  it 
would  appear  that,  notwithstanding  the  great  diffi- 
culties which  they  have  had  to  encounter,  and  the 
very  heavy  expense  with  which  their  efforts  are 
unavoidably  attended,  their  success  has  hitherto 
been  such  as  to  encourage  them  to  proceed.* 

The  nations  to  which  the  Philadelphia  commit- 
tee has  chiefly  directed  its  attention  are  the  Seneca 
India?JS,-\  residing  near  the  Allegheny  and  Cattara- 

*  From  six  to  ten  thousand  pounds  have  already  been 
contributed  towards  this  labour  of  love,  and  transmitted  to 
America,  by  the  Friends  in  this  country. 

t  The  Oneidafi  and  Senccas  are  part  of  an  ancient  league 
called  the  Five  Mitions,  who  inhabited  the  country  N.  and 
"N.  E.  of  New  York,  and  bordering  upon  Canada. 


352  (QUAKERS. 

gues  rivers,  mostly  within  the  state  of  Pennsylva- 
nia, south-eastward  of  Lake  Erie,  and  at  the  dis- 
tance of  about  250  or  300  miles  N.  W.  of  Phila- 
delphia.— Those  that  have  engaged  the  attention  of 
the  Baltunore  committee  lie  in  general  farther  west, 
and  are  situated  in  that  vast  district  which  is  com- 
prehended between  the  rivers  Ohio  and  Mississippi, 
and  bounded  to  the  north  by  the  lakes  Superior, 
Huron,  and  Ei'ie.  Lake  Alichigan  penetrates  this 
disti'ict,  and  may  be  said  to  be  m  holly  within  it. 
It  has  been  called  the  Korth-  JFestern  Territory  ; 
and  was  not  long  ago  the  scene  of  an  Indian  wai\ 

The  well-directed  efforts  of  these  committees 
have  at  length  vindicated  the  Indian  character 
from  the  reproach  of  indolence,  "  and  shewn  that 
their  long  continued  barbarism  has,  since  they 
were  placed  withing  the  reach  of  Europeans,  been 
chargeable  less  on  their  own  indolence  or  preju- 
dices, than  on  those  of  their  civilised  neighbours."* 
And,  added  to  the  cultivation  of  the  earth,  the 
first  step  in  the  view  of  the  Friends,  towards 
many  other  temporal  advantages  to  be  derived  to 
those  nations  from  civil  life,  may  "  the  promo- 
tion of  this  concern,  which  has  thus  far  evident- 
ly prospered,  prepare  for,  and  prove  the  means, 

*  ReporC  of  the  African  Institution^  (July  1807,  p.  30.) 
whose  benevolent  exertions,  with  a  view  to  the  civilisation 
of  the  benighted  and  much-injured  Africans,  seem  to  have 
been  suggested  by  these  attempts  of  the  Friends  for  the 
happiness  of  the  Americun  Indians.  At  least,  their  suc- 
cess in  America  holds  forth  much  encouragement  to  the 
worthy  members  of  the  African  Institution  to  plan,  to  la- 
boor,  and  to  persevere. 


(QUAKERS.  353 

under  the  divine  blessing,  through  which  may 
finally  spread  and  prevail  among  these  our  fellow 
men,  that  light  and  knowledge,  which  so 
eminently  distinguish  the  true  christian!''* 

*  Brief  Account  of  the  Proceedings  of  (he  Committee  afi- 
appointed  by  the  Yearly  Meeting  of  Friends  held  in  Balti- 
more for  prornoting  the  Improvement  and  Civilisation  bf  In- 
dian .VativeSf  p.  41,  Baltimore  primed,  but  reprinted  Lon- 
don, 1806,  and  sold,  together  with  a  Brief  Accownt  of  the 
Proceedings  of  the  Philadelphia  Committee,  by  Phillips 
and  Pardon,  George  Yard,  Lombard  Street. 

See  also  some  information  relative  to  the  Progress  of  Ci- 
vilisation in  the  Indian  Settlements,  promoted  by  the  latter 
Committee,  in  the  Pocket  Book  for  the  tise  of  Friends ^  for 
the  year  1808. 


HUTCHINSONIANS. 


Name  and  History  of  the  Founder. — 
The  denomination  of  Christians,  or  rehgious  party 
that  bears  this  name,  are  the  followers  of  John 
Hutchinson,  Esq.,  a  learned  and  respectable  lay- 
man, who  was  bom  at  Spennythoim,  in  Yorkshire, 
in  1674.  Mr.  H.  received  a  private  education ; 
which,  however,  was  liberal  and  excellent :  and  at 
the  age  of  19,  he  became  steward  to  a  gentleman ; 
in  which  capacity  he  afterwards  served  the  Duke 
of  Somerset. 

Having  a  great  turn  for  natural  history,  and 
niineralogy,  he  improved  the  opportunities  which 
his  station  in  life,  of  having  the  superintendency 
of  several  coal  and  tin  mines,  gave  him,  and  made 
a  large  collection  of  fossils,  which  he  put  into  the 
hands  of  Dr.  Woodward  the  physician,  with  obser- 
vations for  him  to  digest  and  publish.*  The  Doc- 
tor, however,  is  said  to  have  deceived  Mr.  H.  with 
fair  promises,  and  never  to  have  begun  the  work, 

*  This  large   and  noble  collection  was  afterwards  be- 
r|ucathed  by  Dr.  Woodward  to  the  university  of  Cam- 

1)1  id  go. 


HUTCHINSONIANS.  355 

tvhich  induced  him  to  rely  on  his  own  pen.  He 
therefore  quitted  the  Duke's  service,  who,  bein^ 
at  that  time  Master  of  the  Horse  to  King  George 
I.  made  him  his  riding  surveyor,  a  sinecure  place, 
worth  200/.  a  year,  with  a  good  house  in  the 
Meuse.  The  Duke  also  gave  him  the  next  pre- 
sentation to  the  living  of  Sutton,  in  Sussex,  which 
Mr.  H.  bestowed  on  his  friend  Mr.  Julius  Bate,  a 
zealous  defender  of  his  doctrines. 

In  1724,  he  published  the  first  part  of  that  curi- 
ous work,  his  "  Moseses  Princ'ipia^''  in  which  he 
ridiculed  Dr.  Woodward's  Natural  History  of  the 
Earth,  and  exploded  the  doctrine  of  gravitation  es- 
tablished in  Sir  Isaac  Newton's  Principia. — In  the 
second  part  of  this  work,  published  in  1727,  he 
maintained,  in  opposition  to  the  Newtonian  system, 
that  a  plenum  was  the  principle  of  Scripture  philo- 
sophy. In  this  work  he  also  intimated,  that  the 
idea  of  the  Trinity  was  to  be  taken  from  the  grand 
agents  in  the  natural  system, ^;<°,  light, :xnd  spirit; 
which,  it  is  said,  so  forcibly  struck  Dr.  Clarke, 
that  he  requested  to  have  an  interview  with  Mr, 
H.  on  the  subject,  but  the  proposal  was  declined. 
— It  appears  that  Mr.  H.  had  a  considerable  know- 
ledge of  Mechanics;  for,  in  1712,  he  invented  a 
time-keeper  for  the  disco^'ery  of  the  longitude, 
which  was  approved  by  Sir  I.  Newton  ;  and  Mr. 
Wliiston,  in  one  of  his  ti'acts,  has  borne  respectable 
testimony  to  his  abilities. 

From  the  time  that  he  published  the  second 
part  of  his  Principiuy  he  continued  to  publish  a 


356  HUTCHINSONIANS. 

volume  every  year  or  two,  till  his  death ;  and  a 
correct  and  elegant  edition  of  his  works,  including 
the  MSS.  which  he  left  unpublished,  were  publish- 
ed in  1748,  in  12  vol.  8vo.,  entided,  "  T/ie  Philoso- 
phical and  Theological  Works  of  the  late  truly  Icarn- 
edJohn  Hutchinson,  Esq.^^  by  Julius  Bate,  Rec- 
tor of  Sutton,  in  Sussex,  and  Robert  Spearman, 
late  of  Corpus  Christi  college,  Oxford. 

On  tlie  Monday  before  his  death,  E)r.  Mead 
urged  Mr.  H.  to  be  bled ;  saying  pleasantly,  "  I 
will  soon  send  you  to  Moses,"  meaning  his  stu- 
dies ;  but  Mr.  H.  taking  it  Jn  the  literal  sense,  an- 
swered in  a  muttering  tone,  "  I  believe.  Doctor, 
you  will ;"  and  w  as  so  displeased,  that  he  dismiss- 
ed him  for  another  physician ;  but  he  died  in  a  few 
days  after,  August  28th,  1737. 

Distinguishing  Tenets. — Mr.  H.  thought 
that  the  Hebrew  Scriptures  comprise  a  perfect 
system  of  natural  philosophy,  theology,  and  re- 
ligion. So  high  an  opinion  did  he  entertain  of 
the  Hebrew^  language,  that  he  thought  the  Al- 
mighty must  have  employed  it  to  communicate 
every  species  of  knowledge,  human  and  divine, 
and  that  accordingly,  every  species  of  knowledge 
is  to  be  found  in  the  Old  Testament ;  and  both  he 
and  his  followers  laid  a  great  stress  on  the  evi- 
dence of  Hebrew  etymology.  After  Origen,  and 
other  eminent  commentators,  he  asserted  that 
the  Scriptures  were  not  to  be  understood  and  in- 
terpreted in  a  literal,  but  in  a  typical  sense,  and 
according  to  the  radical  import  of  the  Hebrew 


HUTCHINSONIANS.  357 

expressions; — that  even  the  historical  parts,  and 
particularly  those  relating  to  the  Jewish  ceremo- 
nies, and  levitical  lau*,  were  to  be  considered  in 
this  light;  and  he  asserted  further,  that,  agreeably 
to  this  mode  of  interpretation,  the  Hebrew  Scrip- 
tures would  be  found  to  testify  amply  concerning 
tlie  nature  and  offices  of  Jesus  Christ. 

His  plan  "was  no  doubt  ne\A',  and  out  of  the  com- 
mon line;  no  less  indeed,  than  to  find  J\Mtural Phi- 
losophy in  the  Bible,  where  hitherto  it  had  been 
tliought  no  such  thing  A\as  to  be  met  with,  or  ever 
intended.  And  upon  that  popular  hypothesis,  con- 
trived to  account  for  and  excuse  the  palpable  con- 
tradictions between  the  current  language  of  Scrip- 
ture, and  the  now  received  and  applauded  system 
of  philosophy,  it  had  been  objected  by  the  nume- 
rous tribes  of  free-thinkers,  "  that  if  the  pen-men  of 
the  Bible  were  mistaken  in  natural  things,  they 
might  be  so  in  spiritual ;  or,  if  the  God  of  nature 
had  inspired  them  in  the  one,  he  ^^'ould  have  also 
done  so  in  the  other.*' 

This  triumphant  attack  upon  the  infallibility  of 
the  Scriptures,  put  our  bold  undertaker  upon 
searching  them  in  a  manner  different  from  what 
had  hitherto  been  attempted,  and  induced  him  to 
try,  -whether  the  true  and  genuine  sense  of  the  ori- 
ginal Hebrew,  ^\•hen  fairly  consti'ued,  \\  ithout  re- 
gard to  any  hypothesis  ancient  or  modem,  would 
not  also  be  the  true  philosophy,  and  stand  the  test 
of  every  experiment  and  observation  truly  made. 

VOL.  III.  z  z 


S58  HUTCHINSONIANS. 

His  editors  tell  us,  that  the  event  answered  his 
expectations ;  for,  say  they,  he  found  upon  exami- 
nation, "That  the  Hebrew  Scriptures  no  where 
ascribe  motion  to  the  body  of  the  Sun,  nor  fixed- 
ness to  the  earth ;  that  they  describe  the  created 
system  to  |)e  a  plenum  without  any  vacuinn  at  all, 
and  reject  the  assistance  of  gravitation,  attraction, 
or  any  such  occult  qualities,  for  performing  the 
stated  operations  qF  nature,   which  are  carried  on 
by' the  mechanism  of  the  heavens,  in  their  three- 
fold condition  o^  fire,   light,  and  spirit,  or  air,  the 
material  agents  set  to  work  at  the  beginning :— • 
that  the  heavens,  thus  framed  by  Almight}'^  wis- 
dom, are  an  instituted  emblem  and  visible  substi- 
tute of  Jehovah  Aleim,  the  eternal  three,  the  co- 
equal and  co-adorable  Trinity  in  unity : — that  the 
unity  of  substance  in  the  heavens  points  out  the 
unity  of  essence,  and  the  distinction  of  conditions, 
the  personality  in  Deity,  without  confounding  the 
persons  or  dividing  the  substance.     And  that,  from 
their  being  made  emblems,  they  are  called  in  He- 
brew, Shemim,  the  names,  representatives,  or  sub- 
stitutes ;  expressing  by  their  names,  that  they  are 
emblems,  and  by  their  conditions  or  offices,  what 
it  is  they  are  emblems  of.^ 

He  likewise  found  that  the  Hebrew  Scriptures 
had  some  capital  words,  which,  he  thought  had  not 
been  duly  considered  and  understood,  and  which 
he  has  proved,  or  endeavoured  to  prove,  contain 
in  their  radical  meaning,  the  gi-eatest  and  most  com- 
fortable truths.  Thus,  the  word  Klohim,  which  we 
call  God,  he  reads  Aleim,  and  refers  it  to  the  oath  or 
conditional  execration,  by  which  the  eternal  cove- 


HUTCHINSONIANS.  359 

nant  of  grace  among  the  persons  in  Jehovah^  was 
and  is  confirmed.     The  word  BeritJi,  which  our 
translation  renders  Covenant^  and  upon  which  i§ 
built  the  favourite  doctrine  of  mutual  covenants  be- 
tween God  and  man,  between  Creator  and  crea- 
ture, yea,  as  matters  now  stand,  between  king  and 
rebel,  he  construes  to  signify,  "  he  or  that  which 
purifies,"  and  so  the  Purifier  or  purification  for) 
not  u'zVA,  man. — The  Cherubim^  which  have  been 
made  "  Angels  placed  as  a  guard  to  frighten  Adam 
from  breaking  into  Eden  again,"  he  explains  to 
have  been  an  hieroglyphic  of  divine  construction, 
or  a  sacred  image  to  describe,  as  far  as  figures 
could  go,  the  Aleim  and  man  taken  in,  or  Huma- 
nity united  to  Deity: — And  so  he  treats  of  several 
other  words  of  similar,  though  not  quite  so  solemn, 
import.     From  all  which  he  drew  this  conclusion, 
"  That  all  the  rites  and  ceremonies  of  the  Jewish 
dispensation  were  so  many  delineations  of  Christ, 
in  what  he  was  to  be,  to  do,  and  to  suffer,  and  that 
the  early  Jews  knew  them  to  be  types  of  his  ac- 
tions and  sufferings,  and  by  performing  them  as 
such,  were  in  so  far  Christians,  both  in  faith  and 
practice."'* — The  Cherubim,  and  the  glory  around 
them,  with  the  dh^ne  presence  in  them,  his  fol- 
lowers maintain  to  have  been  not  only  emblemati- 
cal figures,  representing  the  persons  of  the  ever- 
blessed  Trinity,  as  engaged  in  covenant  for  the  re- 
demption of  man,  but  also,  that  they  \Vere  intended 
"  to  keep  or  preserve  the  way  of  the  tree  of  life, — 

*  Mr.  Skinner's  EcdcsiasUcal  History  of  Scolland,  vol.  2. 
p.  673,  &c. 


360  HUTCHINSONIANS. 

to  shew  mail  the  Aray  to  hfe  eternal,  and  keep  him 
from  losing  or  departing  from  it.'' 

That  Melchizedec  was  an  eminent  type  of 
Christ,  there  can  be  litde  doubt;  but  that  he  was 
actually  the  second  person  of  the  Trinity,  in  a  hu- 
man form,  is  a  tenet  of  the  Hutchinsonians,  though 
not  quite  peculiar  to  them. — See  a  learned  disser- 
tation, attempting  to  prove  this,  in  the  first  vol.  of 
Mr.  Holloway's  "  Originals.'^ 

"  The  air''  (Mr.  H — n  supposes,)  exists  in  three 
conditions,^/-*?,  lig/it,  and  spirit;  the  two  latter  are 
the  finer  and  grosser  parts  of  the  air  in  motion : 
from  the  earth  to  the  sun,  the  air  is  finer  and  finer 
till  it  becomes  pure  light  near  the  confines  of  the 
sun,  and  fire  in  the  orb  of  the  sun,  or  solar  focus. 
From  the  earth  towards  the  circumference  of  this 
system,  in  which  he  includes  the  fixed  stars,  tlie 
air  becomes  grosser  and  gi'osser  till  it  becomes 
stagnant,  in  which  condition,  it  is  at  the  utmost 
verge  of  this  system;  from  whence  (in  his  opinion) 
the  expression  of  '  outer  darkness,  and  blackness 
of  darkness,'  used  in  the  New  Testament,  seems 
to  be  taken." 

These  are  some  of  the  principal  outlines  of  this 
author's  doctrines,  which,  being  at  first  thrown 
out  in  scattered  pieces,  were  not  much  taken  no- 
tice of,  but  when  collected  together,  and  given  out 
to  the  public  in  one  view,  became  in  a  short  time  the 
subject  of  much  dispute,  and  of  various  entertain- 
ment, according  to  the  various  tastes  of  those  who 


HUTCHINSONIANS.  361 

looked  into  tliem.  And  though  none  of  the  bi- 
shops openly  approved  of  them  at  first,  yet  as  they 
passed  no  censure  or  prohibition  upon  them ;  seve- 
ral eminent  divines,  both  of  the  church  and  among 
the  dissenters,  patronised  them,  and  employed  their 
pens,  either  in  explaining  and  illustrating  them,  or 
in  vindicating  them  from  the  attacks  of  such  as, 
not  daiing  to  quaiTel  with  the  design  in  general, 
thought  it  enough  to  shew  their  dislike,  by  critici- 
sing upon  some  particulars  in  the  execution. 

I 

Countries  where  found,  eminent  Men 
AND  Writers,  pro  et  con. — The  controversy 
set  on  foot  by  the  learned  author  of  the  "  Divine 
Legatioji  of  Moses^'^  induced  many  to  study  the 
Hebrew  Scriptures,  which  had  been  too  long  ne- 
glected; and  this  led  them  to  the  A\Titings  of 
Hutchinson,  who,  though  sometimes  A-isionary  in 
his  criticisms,  must  be  allowed  to  have  struck  out 
some  lights  of  admirable  utihty  to  the  biblical  stu- 
dent. Soon  after  his  writings  were  collected  and 
published,  some  Oxford  di^'ines  gave  them  such 
attention,  as  made  them  be  called  by  his  name  ; 
and  yet,  being  zealous  lovers  of  the  Chiu-ch  of 
England,  they  distinguished  themselves  by  a  firm 
adherence  to  her  constituent  principles  and  doc- 
trines. 

The  followers  of  Mr.  H.  have  not  indeed,  to 
this  day,  erected  themselves  into  a  sect  or  sepai'ate 
community,  although  they  have  suffered  much 
obloquy  from  their  brethren,  and  ha^e  been  ac- 
counted little  better  than  madmen  by  the  world. 
Notwithstanding  this,  they  are  of  all  men  the  most 


362  HUTCHIN30NIANS. 

averse  from  schism, — are  perhaps  among  the  best 
and  truest  churchmen  of  these  modern  times,  and 
are  not  far  behind  the  most  learned  in  the  church. 
Among  them  may  still  be  reckoned  some  eminent 
and  respectable  divines,  both  in  England  and  Scot- 
land; but  their  numbers  seem  at  present  to  be  ra- 
ther decreasing  than  otherwise. 

Of  those  who,  in  tlieir  day,  ^vere  ranked  in  the 
list  of  Hutchinsonians,  perhaps  the  most  eminent 
were — Mr.  Julius  Bate  and  Mr.  Parkhurst,  the 
Lexicographers — Mr.  Holloway,  author  of  "  Ori- 
ginals,'''  and  ^'■Letter  and  Spirit; — Dr.  Hodges, 
Provost  of  Oriel  College,  Oxford; — Mr.  Henry 
Lee,  author  of  Sophron,  or  "  Nature's  Characte- 
ristics of  the  Truth  ;" — Dr.  Wetherell,  late  Mas- 
ter of  University  College,  Oxford; — Mr.  Romaine, 
— Bishop  Home,  and  Mr.  William  Jones,  his  lord- 
ship's learned  friend  and  biographer. 

The  first  in  Scotland  who  studied  Mr.  H.'s  \vn- 
tings  with  any  degree  of  attention,  was  Duncan 
Forbes,  Esq.  of  Colloden,  afterwards  Lord  Presi- 
dent of  the  Court  of  Session,  who  not  only  ho- 
noured them  with  his  aj)probation,  but  even  took 
time,  from  the  hurry  and  bustle  of  secular  em- 
ployment, to  WTite  some  curious  and  elaborate 
dissertations,    to   illustrate    the   author's   design,* 

*  See  in  particular,  in  support  of  the  Huichinsonian 
sclieme,  his  Letter  to  a  Bis/io/i,  and  his  Thoughts  Concern' 
ing  Religion  jYatural  a?td  Revealed.  He  is  allowed  to  be 
one  of  the  ablest  of  all  the  expositors  of  the  Hutchinsonian 
theology  ;  and  Lord  Woodhouselee  remarks,  that  he''  was 
in  all  respects  one  of  the  most  eminent  men  of  his  time ; 


HUTCHINSONIANS.  SQ 


n 


With  others  they  have  met  with  the  same  variety 
of  reception  as  in  England.  Some  have  adhered 
to  the  current  notions,  under  pretence  of  venera- 
tion for  the  primitive  fathers,  whom  they  supix»sed 
these  new  discoveries  seemed  to  contradict ;  while 
others,  of  perhaps  equal  acquaintance  with,  and 
regard  for  antiquity,  have  seen  no  such  danger; 
but,  having  impartially  examined  Mr.  H.'s  writ- 
ings, as  far  as  their  time  and  talents  enabled  them, 
have  been  happy  to  think  that  they  had  thereby 
acquired  more  excellent  ideas  of  Christianity,  and 
could  more  successfully  combat  the  Arian,  So- 
cinian,  and  Deistical  opposers  of  it,  by  his  use  of 
the  Scripture  artillery,  than  by  all  the  dry  meta- 
physical jargon  of  the  schools. 

iNlr.,  afterwards  Bishop,  Home,  wrote  "^  fair^ 
rajidid,  and  impartial  State  of  the  Case  between  Sir 
Isaac  jXen'ton  and  Mr.  Hutchimon^''  &c.  in  1753, 
about  which  time,  when  Mr.  H — n's  principles 
^v•ere  beginning  to  prevail  in  Oxford,  a  severe  at- 
tack w  as  made  upon  them  in  an  anonymous  pam- 
phlet, intitled,  "  A  JVord  to  the  Hutchinsonians ;'^ 
and  Mr.  Home,  being  personally  aimed  at,  as  the 
principal  object  of  the  author's  animadversions, 
took  up  his  pen  n\  defence  of  himself  and  his 
friends,  and  wrote  "  An  Apology  for  certain  Gen- 
tlemen in  the  University  of  Oxford  aspersed  in  a 
late  Anonymous  Pamphlet^'-  h^c,  Oxford,  1756. 

— that  his  learning  was  extensive  and  profound,  reaching 
e\eii  to  the  oriental  lungi:  .ges,  and  that  his  piety  was  fer- 
vent  anu  habitual." Memoirs  of  (he  Life  ai'd  Jlritinga 

of  Lord  Kaimeii. 


364  HUTCHIKTSONIANS. 

But  it  was  on  the  etymological  quarter,  where 
the  Hutchinsonians  seemed  most  vulnerable,  or, 
where  they  might  at  least  be  annoyed  with  most 
appearance  of  advantage.  Even  some  of  Mr. 
Hutchinson's  friends  own,  that  he  laid  too  great  a 
stress  in  many  instances  on  the  evidence  of  He- 
brew etymology,  and  are  not  backward  to  admit, 
that  some  of  his  followers  carried  the  matter  so 
far,  that  nothing  else  would  go  down  with  them, 
till,  by  degrees,  they  adopted  a  mode  of  speaking, 
which  had  a  nearer  resemblance  to  cant  and  jar- 
gon, than  to  sound  and  sober  learning.  Hence  the 
controversy  between  them  and  Dr.  T.  Sharp,  son 
of  Archbishop  Sharp,  and  Archdeacon  of  Nor- 
thumberland, which  was  begun  in  1750,  and  clu-- 
ried  on  till  the  end  of  1755. — The  subjects  of  it 
were, — the  meaning  of  the  words  Elohim  and  Be- 
rith., — the  antiquity  of  the  Hebrew  language  and 
character, — and  the  exposition  of  the  word  Cheru- 
bim. These  pieces  made  together  three  volumes 
8vo.  Bishop  Seeker,  then  Bishop  of  Oxford,  it  is 
said,  "  read  over  all  Dr.  Sharp's  papers  before 
they  went  to  the  press,  and  corrected  and  improv- 
ed them  throughout."* 

The  writings  in  opposition  to  Dr.  S.  were — "^f- 
mai-ks  on  Dr.  Sharps  Pieces  on  the  JForch  Elohim 
and Berith^^  by  the  Rev.  Benjamin  Hollo\Aay ; — 
"  The  Evidence  of  Christianity  contained  in  the  He- 
brew Words  Alciiu  and  Berith^  stated  and  defcnd- 

*  The  Life  of  Archbiahofi  Seeker,  prefixed  to  his  Ser- 
mons, p.  32. 


HUTCHINSONIANS.  365 

pf/,*'  by  the  Rev  James  Moody ; — "  A  Reply  to  Dr. 
Sharp's  Review  and  Defence  of  his  Dissertations 
on  the  Scripture  Meaning  of  Aleim  and  Berith^^  by 
Julius  Bate,  A.  M. ; — A  Second  Part^  by  the  same 
author ; — and  "  Strictures  upon  some  Passages  in 
Dr.  Sharp's  Cherubim''  by  the  author  of  ^/z7«^,  i.  e. 
Dr.  Hodges,  who  also  wrote  the  Christian  Plan. 

Mr.  Hutchinson's  divinity  and  philosophy  have 
found  advocates  in  Mr.  Julius  Bate, — Mr.  Spear- 
man,— Bishop  Home,  and  Mr.  William  Jones.* 

*  The  reader  is  referred  to  the  preface  to  the  2d  edi- 
tion of  Mr.  Jones's  Life  of  Bhhoji  Home,  for  a  statement 
of  Hutchinsonian  principles,  more  full  than  that  here  pre- 
sented to  him,  but  I  presume  not  more  correct,  as  this 
was  reviewed  and  corrected  in  MS.  by  two  distinguished 
Hutchinsonian  divines, 

Mr.  Jones's  life  also,  was  written  by  William  Stevens, 
Esq.,  another  learned  Hutchinsonian,  as  well  as  a  respec- 
table and  most  worthy  man. 


VOL.  III.  .3  A 


THE  MILLEXIUM, 


AXD 


MLLENARIANS, 


Name. — The  iNIillenarians  are  those \Aho beUeve 
according  to  an  ancient  tradition  in  the  churchy 
grounded  on  some  doubtful  texts  in  the  book  of 
Revelation  and  other  Scriptures,  that  our  Saviour 
shall  reign  a  thousand  years  "vvith  the  faithful  upon 
earth  after  the  first  resurrection,  before  the  full 
completion  of  final  happiness  ;  and  their  name,  ta- 
ken from  the  Latin  word,  milley  a  thousand,  has  a 
direct  allusion  to  the  duration  of  this  spiritual  em- 
pire, which  is  st}ied  the  Millenium.  The  same 
name  is  also  given  to  many  who  reject  the  literal 
interpretation  of  the  Millenium,  both  as  to  its  na- 
ture and  its  duration. 

Origin,  Rise,  and  Progress. — A  Milleni- 
um, or  a  future  paradisaical  state  of  the  earth,  is 


MILLENARIANS.  367 

viewtid  by  some  as  a  doctrine  not  of  Christian,  but 
of  Jewish  origin.  The  tradition  which  fixes  the 
duration  of  the  world  in  its  present  imperfect  state 
to  6,000  years,  and  announces  the  approach  of  a 
Sabbath  of  1,000  years  of  universal  peace  and 
plenty,  to  be  ushered  in  by  the  glorious  advent  of 
the  Messiah,  has  been  traced  up  to  Elias,  a  rabbi- 
nical writer,  who  flourished  about  two  centuries  be- 
fore the  birth  of  Christ;  and,  by  some,  even  to 
Elias  the  Tishbite.  It  certainly  obtained  among 
the  Chaldeans  from  the  earliest  times ;  and  it  is 
countenanced  by  Barnabas,  Iren^us,  and  other 
primitive  writers,  and  also  by  the  Jews  at  the  pre- 
sent day.*  But  though  the  theory  is  animating 
and  consolatory,  and  not  very  improbable,  yet,  as 
it  has  not  the  sanction  of  Scripture  to  support  it, 
we  are  not  bound  to  respect  it  any  further  than  as 
a  doubtful  tradition. 

The  Jews  understood  several  passages  of  the 
prophets,  as  Zechariah  xiv.  16,  &c.,  of  that  mil- 
lenium^  in  which,  according  to  their  carnal  appre- 
hensions, the  Messiah  is  to  reign  on  earth,  and  to 
bring  all  nations  within  the  pale,  and  under  subjec- 
tion to  the  ordinances,  of  the  Jewish  Church. f 

Justin  Martyr,  the  most  ancient  of  the  Fathers, 
was  a  great  supporter  of  the  doctrine  of  the  Mille- 
nium, or  that  our  Saviour  shall  reign  widi  the  faith- 
ful upon  earth,  after  the  resun^ection,  for  a  thousand 
years,  which  he  declares  was  the  belief  of  all  ortho- 

*  Levi's  Ceremonies  of  the  Jews,  p.  206,  and  Mr.  Gray's 
Discourse  on  Rev.  20.  v.  4,  5,  6,  p.  341. 
t  See  Hieron,  jn  he. 


368  THE   MILLENIUM, 

dox  Christians.  But  this  opinion  is  not  generally 
follo\\'ecl ;  for,  though  there  has  been  perhaps  no 
age  of  the  church,  in  which  this  doctrine  was  not 
admitted  by  one  or  more  divines  of  the  first  emi- 
nence, it,  notwithstanding,  appeai-s,  from  the  writ- 
ings  of  Eusebius,  Ireneeus,  and  others,  among  the 
ancients,  as  well  as  from  the  histories  of  Dupin, 
Mosheim,  and  other  modems,  that  it  was  never 
adopted  by  the  whole  church,  or  made  an  article 
of  the  established  creed  in  any  nation.*  Origen, 
the  most  learned  of  the  Fathers,  and  Dionysius, 
Bishop  of  Alexandria,  usually,  for  his  immense 
erudidon,  surnamed  the  Great,  both  opposed  the 
doctrine  that  prevailed  on  the  subject  in  their  day ; 
and  Dr.  Whitby,  in  his  learned  treatise  on  the  sub- 
ject, proves  1st,  That  the  Millenium  M-as  never 
generally  received  in  the  church  of  Christ.  2dly, 
That  there  is  no  just  ground  to  think  it  was  de- 
rived from  the  Apostles. 

On  the  other  hand,  Dr.  T.  Burnet,  and  others, 
maintain  that  it  was  very  generally  admitted  till 
the  Nicene  Council,  in  325,  or  till  the  fourth  cen- 
tury. The  Doctor  supposes  Dionysius  of  Alex- 
andria, who  wrote  against  Nepos,  an  Egyptian 
bishop,  before  the  middle  of  the  third  century,  to 
have  been  the  first  who  attacked  the  doctrine ;  but 
Origen  had  previously  assailed  it  in  many  of  its 
fictitious  additions.!     The  truth  seems  to  be,  as 


*  The  41st  Article  of  the  Church  of  England,  in  1553, 
was  directed  against  it ;  and  the  4th  of  the  39  Articles 
Bcems  to  be  inconsistent  with  the  Millenian  scheme. 

t  See  Mosheim's  Ecclts.  History^  Cent.  3,  Part  ii.  Sect.  12, 


AND    MILLENARIANS.  369 

Mr.  Gray  remarks,  "that  a  spiritual  reign  of  Christ 
was  believed  by  all  who  carefully  examined  the 
Scriptures,  though  the  popular  notions  of  the  Mil- 
lenium were  often  rejected;  and  ancient  as  well  as 
modem  writers,  assailed  the  extravagant  superstruc- 
ture, not  the  Scriptural  foundation  of  the  doctrine.'* 

Pope  John  22d  preached  up  the  doctrine  of  the 
Millenium  in  the  14th  century,  but  I  am  not  aware 
what  view  of  it  he  embraced.  During  the  Inter- 
regnum in  England,  in  tlie  time  of  Cromwell,  there 
arose  a  set  of  enthusiasts,  sometimes  called  Milk- 
iiarianSy  but  more  frequently  Fifth  Monarchy  Meiiy 
who  expected  the  sudden  appearance  of  Christ  to 
establish  on  earth  a  new  monarchy  or  kingdom. 
In  consequence  of  this,  some  of  them  aimed  at  the 
subversion  of  all  human  government.  In  ancient 
history,  we  read  of  four  great  monarchies,  the  As- 
syrian^ Persian,  Grecian,  and  the  Roman  ;  and  these 
men,  believing  that  this  new  spiritual  kingdom 
of  Christ  was  to  be  the  fifth,  came  to  bear  the 
name  by  which  they  \\'ere  called. — They  claimed 
to  be  the  saints  of  God,  and  to  ha\'e  the  dominion 
of  Saints;  Dan.  vii.  27.  expecting  that,  when  Christ 
was  come  into  this  kingdom,  to  JDegin  his  reign 
upon  eafth,  they,  as  his  deputies,  were  to  govern  all 
things  under  him.  They  went  so  far  as  to  gixe  up 
their  own  Christian  names,  and  assume  others  froni 
Scripture,  like  the  Manicheans  of  old.* 

"  The  factions  of  the  last  age,''  says  Mr.  Gray, 

*  See  the  Sussex  Jury  in  Hume's  Hist.  A.  D.  1653. 


370  THE    MILLENIUM, 

alluding  to  the  above  period,  "even  in  our  own 
country,  artfully  availed  themselves  of  popular  de- 
lusions on  this  subject;  and  in  the  seditious  com- 
motions of  later  periods,  we  may  see  a  tinge  de- 
rived from  the  infusion  of  a  similar  spirit. 

"A  desire  to  be  the  humble  instrument  of  God, 
in  the  furtherance  of  his  designs,  is  praise-worthy 
and  good;  we  must  be  careful,  however,  to  distin- 
guish this  desire  from  the  suggestion  of  any  intem- 
perate motive,  which,  like  the  evil  spirit  that  en- 
ticed Ahab,  may  lead  us  to  destruction.  We  can- 
not conspire  with  God's  views,  but  by  a  consider- 
ate and  circumspect  observance  of  his  laws.  That 
no  man  can  accelerate  or  retard  the  approach  of  the 
expected  kingdom  is  certain,  however  active 
righteousness  may  be  made  subservient  to  its  ad- 
vancement. They  who  are  led  by  indistinct  fan- 
cies, and  presumptuous  confidence,  to  predict-  its 
coming,  from  the  changes  and  revolutions  which 
they  behold,  should  be  careful,  lest  they  contribute, 
however  undesignedly,  to  inflame  the  enthusiasm 
of  the  credulous,  and  to  stir  up  the  activity  of  the 
foolish. 

"  We  '  must  stand  still,  and  see  the  salvation  of 
God,'  not  insensible  to  the  progress  of  the  divine 
decrees,  but  not  impatient  to  anticipate  their  com- 
pletion. 

"The  most  positive  computations  have  often 
proved  erroneous ;  but  still,  '  though  the  vision  be 
yet  for  an  appointed  time,  at  the  end  it  will  speak ; 


AND    MILLENARIANS.  371 

though  it  tarry  ;  wait  for  it,  because  it  will  surely 
come.'''* 

Distinguishing  Tenets. — About  the  mid- 
dle of  the  fourth  century,  the  Millenarians  held  the 
following  tenets. 

1^^.  That  the  city  of  Jerusalem  should  be  re- 
built, and  that  the  land  of  Judea  should  be  the  ha- 
bitation of  those  who  were  to  reign  on  the  earth  a 
thousand  years. 

2dly.  That  the  first  resuiTection  was  not  to  be 
confined  to  the  martyrs,  but  that,  after  the  fall  of 
Antichrist,  all  the  just  were  to  rise,  and  all  that 
were  on  the  earth  were  to  continue  for  that  space 
of  time. 

2>dly.  That  Christ  shall  then  come  down  from 
heaven,  and  be  seen  on  earth,  and  reign  there  with 
his  servants. 

Athhj.  That  the  saints,  during  this  period,  shall 
enjoy  all  the  delights  of  a  terrestrial  paradise. 

These  opinions  Mere  founded  upon  several  pas- 
sages in  Scripture,  which  the  Millenarians,  among 
the  fathers,  understood  in  no  other  than  a  literal 
sense;  but  which  those  moderns,  who  hold  nearly 
the  same  opinion,  consider  as  partly  literal,  and 
partly  metaphorical.  Of  these  passages,  that  upon 
which  the  greatest  stress  has  been  laid,  is  perhape> 
Rev.  XX.  V.  1  to  7. — This  passage,  the  ancient 
Millenarians  took  in  a  sense  grossly  literal,  and 
taught,  that,  during  the  Millenium,  the  saints  on 

*  Discourses  on  various  Subjects,  p.  346,  7. 


372  THE  MILLENIUM, 


earth  were  to  enjoy  every  bodily  delight.  Most  of 
the  modems,  on  the  other  hand,  consider  the  pow- 
er and  pleasures  of  this  kingdom  as  wholly  spiritual ; 
and  they  represent  them  as  not  to  commence  till 
after  the  conflagration  of  the  present  earth.  But 
that  this  last  supposition  is  a  mistake,  the  follow- 
ing verses  assure  us;  for  we  are  told,  that  "  when 
the  1000  years  are  expired,  Satan  shall  be  loosed 
out  of  his  prison,  and  shall  go  out  to  deceive  the 
nations  which  are  in  the  four  quarters  of  the  earth ;^^ 
and  we  have  no  reason  to  believe  that  he  will  have 
such  power  or  such  liberty  in  "  the  new  heavens 
and  the  neiv  earth,  wherein  dwelleth  righteousness." 

But  the  opinions  of  the  moderns  on  this  subject 
may  be  reduced  to  two. 

1*^.  Some  believe  that  Christ  will  VQi^n  person- 
ally on  earth,  and  that  the  prophecies  of  tlie  Mil- 
lenium point  to  a  resurrection  of  martyrs  and  other 
just  men,  to  reign  with  him  a  thousand  years  iii  a 
visible  kingdom. 

2d.  Others  are  inclined  to  believe,  that,  by  the 
rei2:n  of  Christ  and  the  saints  for  a  thousand 
years  upon  earth,  "  nothing  more  is  meant,  than 
that,  before  the  general  judgment,  the  Je\vs  shall 
be  converted, — genuine  Christianity  be  diffused 
through  all  nations,  and  mankind,  enjoy  diat 
peace  and  happiness,  which  the  faith  and  pre- 
cepts of  the  gospel  are  calculated  to  confer  on  all 
by  whom  they  are  sincerely  embraced.'' — The 
state  of  the  Christian  church,  say  they,  will  be, 


AND    MILLENARIANS.  373 

for  a  thousand  years  before  the  general  judgment, 
so  pure  and  so  widely  extended,  that,  when  com- 
pared with  the  state  of  the  world  in  the  ages  pre- 
ceding, it  may,  in  the  language  of  Scripture,  be 
called  a  resurrection  from  the  dead. 

In  support  of  this  interpretation,  they  quote  two 
passages  from  St.  Paul,  in  which  a  conversion 
from  Paganism  to  Christianity,  and  a  reformation 
of  life,  is  called,  a  resurrection  from  the  dead;  viz. 
Rom.  6.  13,  and  Eph.  5.  14. — There  is  indeed  an 
order  in  the  resurrection,  1  Cor.  15.  24,  but  they 
no  where  observe  mention  made  of  a  Jirst  and  se- 
cond resurrection  at  the  distance  of  1000  years 
from  each  other;  whereas,  were  the  Millenarian 
hypodiesis  well  founded,  the  A\'ords  should  rather 
have  run  thus:  "  Christ  the  first  fruits,  then  the 
martyrs  at  his  coming,  and  1000  years  afterw  ards  the 
residue  of  mankind, — then  cometh  the  end,''  &c. 

Mr.  Joseph  Mede,  Dr.  Gill,  Bishop  Newton, 
Mr.  Winchester,  Mr.  Eyre,  Mr.  Kett,  &c.,  are 
advocates  for  the  first  of  these  opinions,  and  con- 
tend for  the  personal  reign  of  Christ  on  earth. 

*'  When  these  great  events  shall  come  to  pass,'^ 
says  Bishop  N.,  "  of  which  we  collect  from  the 
prophecies,  this  to  be  the  proper  order ;  the  pro- 
testant  witnesses  shall  be  gi'eatly  exalted,  and  the 
1260  years  of  their  prophecying  in  sackcloth,  and 
of  the  tyranny  of  the  beast,  shall  end  together ; — 
the  conversion  and  restoration  of  the  Jews  suc- 
ceed ; — then  follo\\s  the  ruin  of  the  Ottoman  em- 

VOt.   Ill,  3    B 


374  HIE  MILLENIUM, 

pire ; — and  then  the  total  destruction  of  Rome,  and 
of  Antichrist. 

*'  When  these  great  events,  I  say,  shall  come  to 
pass,  then  shall  the  kingdom  of  Christ  commence, 
or  the  reign  of  Saints  upon  earth.  So  Daniel  ex- 
pressly informs  us,  that  the  kingdom  of  Christ  and 
the  Saints  will  be  raised  upon  the  ruins  of  the 
kingdom  of  Antichrist.  Chap.  7,  v.  26 — 7.  So 
likewise  St.  John  saith,  Chap.  20,  v.  2-^6.  that 
upon  the  final  destruction  of  the  beast  and  the 
false  prophet,  "  Satan  is  bound,"  &:c. 

"  It  is,  I  conceive,'^  (adds  the  learned  Prelate,) 
"  to  these  great  events,  the  fall  of  Antichrist,  the 
re-establishment  of  the  Jews,*  and  the  beginning 
of  the  glorious  Millenium,  that  the  three  different 
dates  in  Daniel  of  1260  years,  1290  years,  and 
1335  years,  are  to  be  referred.  And  as  Daniel 
saith,  Chap.  12,  v.  12.  "  Blessed  is  he  that  wait- 
eth  and  cometh  to  the  1335  years."  So  St.  John 
saith,  Chap.  20,  a.  6.  "  Blessed  and  holy  is  he 
that  hath  part  in  the  first  resurrection."  Blessed 
and  happy  indeed  will  be  this  period;  and  it  is 
\ ery  obserxable,  that  the  martyrs  and  confessors 
of  Jesus,  in  Papist  as  well  as  Pagan  times,  will  be 
raised  to  partake  of  this  felicity.  Then  shall  all 
those  gracious  promises  in  the  Old  Testament  be 
fulfilled, — of  the  amplitude  and  extent, — of  the 
peace  and  prosperity, — of  the  glory  and  happiness 
of  the  church  in  the  latter  days. 

*  Bishop  Newton  is  of  the  opinion  of  those  who  believe 
that  the  Jews  will  yet  be  actually  called  to  inhabit  their 
own  land.^ — See  above,  vol.  I.  p.  109. 


AND   MILLENARIANS.  375 

"  Then  in  the  full  sense  of  the  words,  Rev.  11, 
V.  15.  "  Shall  the  kingdoms  of  this  world  become 
the  kingdoms  of  our  Lord,  and  of  his  Christ,  and 
he  shall  reign  for  ever  and  ever. 

"  According  to  tradition,*  these  thousand  years 
of  the  reign  of  Christ  and  the  Saints,  will  be  the 
Seventh  Millenary  of  the  world ;  for  as  God  created 
the  world  in  six  days,  and  rested  on  the  seventh^ 
so  the  world,  it  is  argued,  will  contiue  6000  years, 
and  the  seventh  thousand  will  be  the  great  Sabha- 
tism,  or  holy  rest  to  the  people  of  God  :  "  One 
day,  being  with  the  Lord  as  a  thousand  years,  and 
a  thousand  years  as  one  day."     2  Pet.  3,  8. — Ac- 
cording to  tradition  too,  these  thousands  years  of 
the  reign  of  Christ  and  the  Saints,  are  the  great 
day  of  Jiidgmejit,-\  in  the  morning  or  beginning 
whereof,  shall  be  tlie  coming  of  Christ  in  flaming 
fire,  and  the  particular  judgment  of  Antichrist,  and 
the  first  resurrection ;  and  in  the  evening  or  conclu- 
sion whereof,  shall  be  the  general  resurrection  of 
the  dead,  small  and  great;   "and  they  shall  be 
judged  every  man  according  to  their  works.'^f 

On  this  curious  subject,  Mr.  Winchester  freely 
indulges  his  imagination,  in  his  "  Lectures  on  the 
Prophecies  ;^^  and  in  different  particulars,  evidendy 

»  See  Dr.  T.  Burnet's  «  Sacred  Theory  of  the  Earthy" 
and  Mr.  Gray's  Discourses,  p.  341. 

t  See  also  Mr.  Wesley's  Serm.  on  Rom.  14.  v.  10,  en- 
titled, "  The  Great  Assize." 

\  Bishop  Newton's  26th  "  Dissertation  on  the  Profihecies" 
in  fin. 


376  THE  MILLENIUM, 

appears  to  speak  Avithout  book.  Most  other  sys- 
tems respecting  the  Millenium,  include  in  them  the 
eternity  of  future  punishment,  but  his  plan  is  made 
consistent  with  his  doctrine  of  Universal  Resto- 
ration. 

Such  is  the  representation  of  the  Millenium,  as 
given  by  those  that  embrace  the  opinion  of  Christ's 
reigning  persojial/t/  on  earth  during  the  period  of  owe 
thousand  years.  But  the  Editors  of  the  Ejicyclop. 
Brit  an.,  &c.  are  advocates  for  the  second  modern 
opinion  respecting  it.  Dr.  Whitby,  also,  in  a  dis^ 
sertation  on  the  subject;  Lowman  on  the  Revela- 
tions;  Dr.  Priestley,  in  his  '■'•  Institutes  of  Religion^'' 
and  the  author  of  the  "  Illustrations  of  Prophecy  ^^ 
contend  against  the  literal  interpretation  of  the  Mil- 
lenium, both  as  to  its  nature  and  its  duration. 

Dr.  Priestley,  entertaining  an  exalted  idea  of  the 
advantages  to  which  our  nature  may  be  destined, 
treats  the  limitation  of  the  duration  of  the  world,  to 
seven  thousand  years,  as  a  rabbinical  fable ;  and  in- 
timates, that  the  thousand  years  may  be  interpreted 
prophetically ;  then  every  day  would  signify  a  year^ 
and  the  Millenium  last  for  three  hundred  and  sixty- 
five  thousand  years! — Again,  he  supposes,  that 
there  will  be  no  resurrection  of  any  individuals,  till 
the  general  resurrection ;  and  that  the  Millenium  im- 
plies only  the  revival  of  religion.^ 

*  It  should,  however,  be  noticed  here,  that  Dr,  P.  seems 
to  have  inclined,  at  a  later  period  of  his  life,  to  the  fiersonal 
reign  of  Christ. — See  his  Sermon  preached  on  occasion  of 


AND  MILLENARIANS.  377 

Of  much  the  same  opinion,  as  to  the  duration  of 
the  Millenium,  so  called,  i$  the  author  of  the  "  Illus- 
trations of  Prophecy  ;^^  but  he  contends,  that  in  it 
a  melioration  of  the  human  race  will  gradually  take 
place,  by  natural  means,  throughout  the  world. 

For  his  reasons,  together  with  an  animated 
sketch  of  that  ti'uly  golden  age,  the  work  itself 
may  be  consulted,  and  particularly  Chap.  31. 

Various  otlier  theories  have  been  formed  on  this 
mysterious  subject,  some  of  which  should  never 
have  seen  the  light,  and  others  of  them  cannot  be 
too  soon  consigned  to  darkness  and  oblivion.  On 
such  a  topic,  I  agree  with  Mr.  Evans,  "  that  we 
cannot  suggest  our  opinions  with  too  great  a  de- 
gree of  modesty ;"  and  with  Mr.  Faber,  when  he 
says,  that,  "  respecting  the  yet  futui-e  and  myste- 
rious Millenium,  the  less  that  is  said  upon  the  sub- 
ject the  better.  Unable  myself  to  form  the  slightest 
conception  of  its  specific  nature,  I  ^hall  weary  nei- 
ther my  own,  nor  my  reader's  patience  with  pre- 
mature remarks  upon  it.  That  it  will  be  a  season 
of  great  blessedness  is  certain :  further  than  this, 
we  know  nothing  definitely. ''^^ 

the  General  Fast,  Feb.  28,  1794,  and  his  Faretvel  Sermon^ 
preached  ut  Hackney,  previous  to  his  emigration  to  Annerica. 
*  Dissertation  on  the  Prophecies. — On  the  subject,  how- 
ever, of  the  precise  time  of  the  commencement  of  the  Mil- 
lenium, Mr.  F.  seems  not  disposed  to  adhere  so  closely  to 
this  very  laudable  diffidence,  but  ventures  to  speak  of  it  in 
{■definite  terms.     See  above,  vol.  1st,  p.  109,  Note. 


378  the  millenium. 

Countries  where  found;  Authors,  pro 
ET  CON,  &c. — The  Millenarians  do  not  indeed 
form  a  sect  distinct  from  others,  but  their  distin- 
guishing tenet,  in  one  view  or  other,  prevails  in  a 
greater  or  less  degree  among  most  denominations 
into  which  the  Christian  world  is  divided.  Much 
information  on  the  subject  may  be  found  in  Mede's 
JVo7'ks,  folio;  "  Hopkins  on  the  Millenium ;^^ — Dr. 
Whitby's  Treatise  on  it,  at  the  end  of  the  second 
volume  of  his  Commentary  on  the  Nerv  Testament ; 
' — Mr.  Robert  Gray's  Discourses^  Discourse  10th; 
— Bishop  Newton's  25th  and  26th  Dissertations  on 
the  Prophecies ; — Bellamy's  Treatise  on  the  Mille- 
nium;— Lardner's  Credibility^  vols.  4,  5,  7,  and  9. ; 
— Taylor's  Sermons  on  the  Millenium ; — and  Mr. 
Eyre's  tract,  entitled,  Observations  on  the  Prophe- 
cies, relating  to  the  Restoration  of  the  Jexvs. 

There  are  also  four  papers  of  Mr.  Shrubsole's 
on  the  subject,  in  the  sixth  volume  of  the  Theol. 
Miscel.; — the  Rev.  Mr.  Bicheno,  likewise,  of  New- 
bury, Berks,  has,  in  his  late  publications,  thrown 
out  some  curious  particulars  respecting  the  Mille- 
nium. See  an  ingenious  but  fanciful  work  of  his, 
entitled,  "  The  Restoration  of  the  Jews,  the  Crisis 
of  all  JVations.^' 


UNIVERSAL  RESTORATION, 


AND 


UNIVERSALISTS. 


Names. — Those  who  believe,  that,  as  Clii'ist 
died  for  all,  so,  before  he  shall  have  delivered  up 
his  mediatorial  kingdom  to  the  Father,  all  shall  be 
brought  to  a  participation  of  tlie  benefits  of  his 
death,  in  their  restoration  to  holiness  and  happi- 
ness, are  called  Universal  Restorationists.,  or  Uni- 
versalists^2Lnd.\he\r  doctrine,  the  doctrine  of  Univer- 
sal Restoration.  Some  of  its  friends  have  maintain- 
ed it  also  under  the  name  of  Universal  Salvation  ; 
but  perhaps  the  former  name,  which  Mr.  Vidler 
seems  to  prefer,  and  which  is  here  adopted,  is  that 
by  which  it  should  be  distinguished;  for  the  Uni- 
versalists  do  not  hold  an  universal  exemption  from 
future  punishment,  but  merely  the  recovery  of  all 
those  that  shall  have  been  exposed  to  it.  They 
have  likewise  a  just  claim  to  tins  tide  on  other 
gi-ounds ;  for  their  doctrine,  v.hich  includes  the  re- 
storation, or  "  restitution  of  all  the  intelligent  of- 


380       UNIVERSAL  RESTORATION, 

Spring  of  God^  or  of  all  "  lapsed  intelligences,'' 
seems  to  embrace  even  the  fallen  angels.  ^^^ 

Rise,  Progress,  &c. — From  the  earliest  days 
of  Christianit}-,  it  has  been  the  general  d^oinion 
throughout  Christendom,  that  this  life  is  the  only 
state  of  probation  with  which  men  shall  be  indul- 
ged, and  that  after  death  the  wicked  and  impeni- 
tent will  pass  into  a  state  of  endless  misery,  to  be 
made  examples  of  the  justice  of  God  in  asserting 
the  authority  of  his  laws.  But  though  this  has 
been  the  general,  it  has  perhaps  never  been  (at 
least  it  was  not  long,)  the  universal  o'^mion  among 
Christians. 

In  almost  every  period,  and  more  especially  of 
late,  different  sentiments  have  been  entertained  upon 
tliis  mysterious  subject,  and  different  theories  of 
future  punishment  have  been  proposed. 

Origen,  a  Christian  Father  of  the  3d  century, 
seems  to  have  been  the  first  who  openly  espoused 
the  docti'ine  of  the  temporary  duration  of  future 
punishments;    St.    Augustine,   bishop  of  Hippo, 

*  Hence  the  famous  Lavater,  who  was  an  Universalist, 
tells  us  that  he  prayed  for  the  damned,  and  even  the  de- 
vils. "  My  prayers,"  says  he,  "  were  comprehensive." 
— — — "I  embraced  in  my  heart  all  that. is  called  man; 
preseni,  pList,  and  future  times,  and  nations ;  children  in 
their  mothers'  wombs  ;  the  dead,  the  damned,  yea  Satan 
himself;  I  presented  them  all  to  God,  with  the  warmest 
wishes  that  he  would  liave  mercy  on  them  all." — See  Dr. 
Ei'skine's  Sketches  of  Church  Histortj,  yol.  1.  p.  57,  &c. 


AND  UNIVERSALISTS.  381 

about  the  beginning  of  the  fifth  century,  mentions 
some  divines  in  his  day,  whom  he  calls  the  mer- 
ciful doctors,  who  held  it ;  and  it  was  also  propa- 
gated by  many  of  the  German  Baptists,  even  be- 
fore the  Reformation.  From  that  time,  many, 
^^  ho  have  not  been  able  to  discover  any  principle 
in  the  divine  conduct  but  that  of  benevolence,  nor 
any  ultimate  view  in  his  dispensations  towards  his 
creatures,  but  that  of  their  happiness,  have  con- 
cluded, that  eternal  misery  could  not  possibly  en- 
ter into  the  divine  plan: — that  God  could  never 
choose  to  create  any,  on  whom  it  would  be  neces- 
sary  to  inflict  it;  and  that  every  degree  of  suffer- 
ing, either  in  this  or  the  world  to  come,  will  be 
emendatory,  and  terminate  in  the  final  happiness- 
of  such  as  are  the  subjects  of  it.  And,  indeed, 
the  doctrine  of  the  final  happiness  of  mankind, 
which  presents  the  prospect  of  the  termination  of 
all  evil,  and  of  a  period  in  which  the  deep  shades 
of  guilt  and  misery,  which  have  so  long  enveloped 
the  universe,  shall  be  for  ever  dispelled,  is  so 
pleasing  a  speculation  to  a  benevolent  mind,  that 
we  need  not  wonder  it  has  met  with  many  who 
have  maintained  it.  From  the  earliest  period,  I 
can  readily  suppose  that  the  belief  of  it  may  have 
been  secretly  entertained  by  some,  who,  in  the  face 
of  opposition  and  danger,  had  not  resolution  to 
avow  it.  Now,  however,  it  has  broken  through 
every  restraint,  and  walks  abroad  in  every  form 
that  is  most  likely  to  convince  the  philosophic,  to 
rouse  the  unthinking,  and  to  melt  the  tender. 

VOL.  III.  3  c 


/ 


382  UNIVEUSAL  RESTORATION, 

Distinguishing  Tenets, — The  Universal- 
ists  admit  the  reality  and  equity  of  future  punish- 
ment; but  thev  contend  that  it  will  be  corrective 
in  its  nature,  and  limited  in  its  duration. — They 
*'  teach  the  doctrine  of  Election^  but  not  in  the 
exclusive  Calvinistic  sense  of  it.  They  suppose 
that  God  has  chosen  some,  for  the  good  of  all ; 
and  that  his  final  purpose  towards  all,  is  intimated 
by  his  calling  his  elect  the  Jiist  bom  and  the  first 
fruits  of  his  creatures,  which,  say  they,  implies  other 
branches  of  his  family,  and  a  future  ingathering  of 
the  harvest  of  mankind. — They  teach  also,  that  the 
righteous  shall  have  part  in  the  first  resurrection, 
shall  be  blessed  and  happy,  and  be  made  priests 
and  kings  to  God  and  to  Christ  in  tlie  Milennial 
kingdom,  and  that  over  them  the  second  deatli 
shall  have  no  power; — that  the  wicked  will  receive 
~a  punishment  apportioned  to  their  crimes; — that 
punishment  itself  is  a  mediatorial  work,  and  founded 
upon  mercy,  consequently,  that  it  is  a  mean  of 
humbling,  subduing,  and  finally  reconciling  the 
sinner  to  God.  They  add,  that  the  words  render- 
ed, eternal.^  everlastings  fi)r  ever^  and  Jbr  ever  and 
ever^  in  the  Scriptures,  are  frequently  used  to  ex- 
press the  duration  of  things  that  have  ended,  or 
must  end :  and  if  it  is  contended,  that  these  words 
are  sometimes  used  to  Qyi-^ve^.s  proper  eternityy  they 
answer,  that  then  the  subject  with  w hich  the  words 
are  con:,ected,  must  determine  the  sense  of  them; 
and  ab  "*)ere  is  nothing  in  the  nature  of  future  pun- 
ishment v.  hich  can  be  rendered  as  a  reason  Avhy  it 
should  be  endless,  they  infer,  that  the  above  words 


AND  UNIVERSALISTS.  3S3 

ought  always  to  be  taken  in  a  limited  sense,  when 
connected  uith  the  infliction  of  misery." 

They  say,  that  their  doctrine  is  "  most  conso- 
nant to  the  perfections  of  the  Deity, — most  worthy 
of  the  character  of  Christ,  as  the  mediator;  and 
that  upon  no  other  plan  can  the  Scriptures  be  made 
consistent  with  themselves. — They  teach  their  fol- 
lowers ardent  love  to  God ;  and  peace,  meekness, 
candour,  and  universal  love  to  men,  they  observe, 
are  the  natural  result  of  their  views. 

Their  scheme  appears  to  them  to  be  the  only  one 
that  in  the  least  bids  fair  to  unite  two  great  bodies 
of  Christians  that  have  long  and  bitterly  opposed 
each  other,  the  Arminians  and  the  Calvinists,  by 
uniting  the  leading  doctrines  of  both,  as  fiu'  as  they 
are  found  in  the  Scriptures :  from  which  union, 
they  think  the  sentiment  of  Universal  Restoratio?i 
naturally  flows.* 

Thus  they  reason — "  The  Arminian  proves  from 
Scripture,  that  God  is  love ; — that  he  is  good  to 
all ;  that  his  tender  mercy  is  over  all  his  works ; 
that  he  gave  his  Son  for  the  world;  that  Christ 
died  for  the  world,  even  for  the  whole  world;  and 
God  will  have  all  men  to  be  saved. 

"  The  Calvinist  proves  also  from  Scripture,  that 
God  is  without  variableness  or  shadow  of  turning ; 

*  See  the  Editor's  Preface  to  the  Everlasting  Gos/iely  of 
P.  Siegvolck,  who  was  a  German  Universalist 


384  UNIVERSAL    RESTORATION, 

— that  his  love,  like  himself,  alters  not ; — that  the 
death  of  Christ  would  be  efficacious  towards  all  for 
whom  it  was  intended ; — that  God  will  perform  all 
his  pleasure,  and  that  his  council  shall  stand. — 
The  union  of  these  Scriptural  principles  is  the  final 
restoration  of  all  men. 

"  Taking  the  principles  of  the  Calvinists  and 
Arminians  separately,  we  find  the  former  teaching, 
or  at  least  inferring,  that  God  doth  not  love  all,  but 
that  he  made  the  greater  part  of  men  to  be  endless 
monuments  of  his  wTath ;  and  the  latter  declaring 
.  the  love  of  God  to  all ;  but  admitting  his  Jinal  fail- 
ure of  restoring  the  greater  part.  The  God  of  the 
former  is  great  in  power  and  wisdom,  but  deficient 
in  goodness,  and  capricious  in  his  conduct :  Who 
that  views  this  character  can  sincerely  love  it? 
The  God  of  the  latter  is  exceeding  good,  but  defi- 
cient in  power  and  wisdom :  Who  can  trust  such 
a  being  ?  If  therefore,  both  Calvinists  and  Armi- 
nians love  and  trust  the  Deity,  it  is  not  under  the 
character  which  their  several  systems  ascribe  to 
him ;  but  they  are  constrained  to  hide  the  imper- 
fections which  their  views  cast  upon  him,  and 
boast  of  a  God,  of  whose  highest  glory  their  seve- 
ral schemes  will  not  admit."* 

The  Universalists  have  to  contend,  on  one  hand, 
with  such  as  believe  in  the  eternity  of  future  mi- 
sery, and  on  the  other  with  those  that  teach  that 
destruction  or  extinction  of  being  will  be  the  final 

*Mr.  Evans's  Sketch. 


AND  UNIVERSALISTS.  385 

btate  of  the  wicked.*  In  answer  to  the  latter,  they 
say,  "  That  before  we  amit  that  God  is  under  the 
necessity  of  striking  any  of  his  rational  creatures 
out  of  being,  we  ought  to  pause  and  enquire, 

1st,  "  Whether  such  an  act  is  consistent  with 
the  Scriptural  character  of  the  Deity,  as  possessed 
of  all  possible  wisdom,  goodness  and  power  ? 

2d,  "  Whether  it  would  not  contradict  many 
parts  of  Scripture ;  such,  for  instance,  as  speak  of 
the  restitution  of  all  things — the  gathering  together 
of  all  things  in  Christ — the  reconciliation  of  all 
things  to  the  Father,  by  the  blood  of  the  cross — 
the  destruction  of  death,  &c."  These  texts,  they 
think,  are  opposed  equally  to  endless  misery  and 
to  final  destruction. 

3d,  "  Whether  those  who  will  be  finally  destroy- 
ed, are  not  in  a  worse  state,  through  the  mediation 
of  Christ,  than  they  would  have  been  without  it  ? 
This  question  is  founded  on  a  position  of  the  friends 
of  destruction ;  viz.  that  extinction  of  being,  with- 
out a  resurrection,  would  have  been  the  only  pun- 
ishment of  sin,  if  Christ  had  not  become  the  resur- 
rection and  the  life  to  man.     Consequently,  the  re- 
surrection and  future  punishment  spring  from   the 
system  of  mediation;  but,  they  ask,  is  the  justifica- 
tion to  life,  which  came  upon  all  men  in  Christ 
Jesus,  nothing  more  than  a  resurrection  to  endles'is 
death  to  millions  ?" 

*  See  tbe  article  Destructioniets,  below. 


3^6  UNIVERSAL   RESTORATION, 

4//?,  "  Whether  the  word,  destruction,  will  war- 
rant such  a  conclusion  ?  It  is  evident  that  destruc- 
tion is  often  used  in  Scripture  to  signify  a  cessation 
of  present  existence  only,  without  any  contradiction 
of  the  promises  that  relate  to  a  future  universal  re- 
surrection. They  think,  therefore,  that  they  ought 
to  admit  an  universal  restoration  of  men,  notwith- 
standing the  future  destruction  which  is  threatened 
to  sinners  ;  because,  say  they,  the  Scriptures  teach 
bptli."* 

Their  system  may  be  found  in  Mr.  E.  Win- 
chester's Dialogues^  The  Universalisfs  Miscellany y 
a  periodical  work,  now  entitled.  The  Monthly  Re- 
pository of  Theology  and  General  Literature  ; — 
Thoughts  on  the  Divine  Goodness  relative  to  the 
'  Government  oj" Moral  Agents,  particularly  display- 
ed in  future  Rexvards  and  Punishments,  translated 
from  the  French  of  M.  Ferd.  Oliviere  Petitpierre,| 
— in  an  "  Essay  on  Universal  Redemption,  tending 
to  prove  that  the  general  Sense  of  Scripture  favours 
the  Opinion  ofthefnal  Salvation  of  all  rnankind,^^ 
by  Mr.  James  Browne,  a  clergyman  of  the  Church 
of  England,  and  in  "  Universal  Restoration  exhi- 

*  Mr.  Evans's  Sketch,  10th  edition,  page  184,  8cc.  where 
he  refers  to  Vidler's  Notes  on  Winchester's  Dialogues  on 
the  Restoration,  4lh  edit.  p.  176. 

t  Petitpierre,  whose  "  Le  Plan  De  Dieu,"  or  Plan  of  God 
tvith  Respect  to  Man,  in  which  the  doctrine  of  this  article 
is  tdught,  was  published  at  Hamburgh  in  1786,  was  depri- 
ved (yf  liis  offii  e  by  the  King  of  Prussia,  as  Lord  of  the 
Principality  of  Neufchatel^  on  the  complaint  of  the  inhabi- 
tants, for  preaching  against  the  orihodox  doctrine  on  this 
head. 


AND  UNIVERSALISTS.  387 

bited  in  a  series  of  Extracts,  from  Winchester^ 
White^  Seigvolck^  Dr^  Chauncy^  Bishop  Newton, 
and  Petit Nerre;  some  of  the  most  remarkable  Au- 
thors, who  have  written  in  Defence  of  that  inter- 
esting Subject,''  12mo. 

Countries  where   found,  and  Authors 
PRO  ET  CO' Yj(j(j^. — Those  who  deny  the  eternity 
of  future  Pt^^ree  '"^"^^  \^2i\Q  not  formed  themseh-es 
into  any  sepu  ,vft;  body  or  distinct  society ;  but  are  to 
be  found  in  most  Christian  countries,  and  among 
many  denominations  of  Christians.     Their  doc- 
trines make  part  of  the  creed  of  some  Arians,  as  of 
Mr.  Whiston ; — of  many  Deists,  as  of  Mr.  Hobbes, 
Mr.  Tindal,  &c.,  and  of  most  Socinians,  as  of  So- 
cinus.  Dr.  Priestley,  Mr.  Fellowes,  &c.  Nor  need 
we  be  surprised  that  libertines  and  Atheists  hold 
it,  and  that  they  strive  to  bring  others  over  to  their 
opinion. — "  The  tyranny  of  priests,"  says  Dupont, 
the  Atheist,  in  the  National  Convention,  Decem- 
ber, 1792,  "  extends  their  opinion  to  another  life, 
of  which  they  have  no  other  idea  than  that  of  eter- 
nal punishment ;  a  doctiine  which  some  men  have 
hitherto  had  the  good  nature  to  believe.   But  these 
prejudices  must  now  fall;  ive  must  destroy  them^ 
or  they  will  destroy  w^." 

The  Menoiiites,  in  Holland,  have  long  held  the 
doctrine  of  the  Universalists  ;  the  people  called 
Dimkers,  or  Tiinkers^  in  America,  descended  from 
the  German  Baptists,  hold  it,  and  also  the  Shakers; 
Dr.  Rust,  Bishop  of  Dromore,  in  Ireland,  defend- 
ed it  in  his  "  Lux  Orientalist^  about  the  end  of 


388       UNIVERSAL  RESTORATION 


the  17th  century;  and,  in  England,  soon  after,  Mr. 
Colliber  and  Mr.  Jeremiah  White  wrote  in  defence 
of  it.  The  Chevalier  Ramsay,  in  his  elaborate 
work  of  "  The  Philosophical  Principles  of  Natural 
and  Revealed  Religion^^  espouses  it :  Archbishop 
Tillotson,  in  ser.  iii.,  vol.  3.  folio,  seems  to  coun- 
tenance it;  as  does  Dr.  T.  Burnet,  master  of  the 
Charter  House,  more  openly,  in  t^i  ^s*v|th  chapter 
of  his  work  "  On  the  State  o/*  ^criptuj^f//?  Mr. 
William  Law  seems  to  have  main  u.ned  it.  See 
Law's  Collection  of  Letters.  It  is  also  defended  in 
the  1st  and  2d  volumes  of  "  The  Phoenix  ;'*  and 
for  a  full  list  of  those  who  had  written  on  the  other 
side  before  the  middle  of  the  last  century,  see 
Johnson's  "  Qutestioties  Philosophicte^^  P^g^  215. 

But  the  writers  who  have  treated  the  subject 
most  fully  of  late  are,  Bishop  Newton,  in  one  of 
his  Dissertations,  a  posthumous  work;-— Mr. 
Stonehouse,  Rector  of  Islington; — Dr.  Chauncy, 
of  Boston,  in  America  ; — Dr.  Hardey,  in  the  2d 
vol.  of  his  Observations  on  Man  ; — Mr.  Purves  of 
Edinburgh; — Mr.  E.  Winchester,  in  his  Dia- 
logues ; — Mr.  William  Vidler,  and  Mr.  N.  Scar- 
lett, in  his  new  Translation  of  the  N.  Testament, 
in  which  the  Greek  term  '<»/»v  is  rendered  age  ;  and 
in  his  appendix,  he  has  proposed  that  its  deri- 
vative 'a/«v/ov,  should  be  rendered  agelasting^  instead 
of  everlasting  or  eternal. 

The  writers  who  have  more  particularly  ani- 
madverted upon  the  doctrine  of  late  are,  in  Ame- 
rica, President  Edwards,  and  his  son  Dr.   E^- 


AND  UNIVERSALISTS.  389 

wards;  and  in  England,  Mr.  Dan.  Taylor,  Mr. 
Fisher,  and  Mr.  Andrew  Fuller,  audior  of  "  The 
Socinian  and  Calvinistic  Systems  compared^''  &c. 
^^Q.\{\%  Letters  to  Mr.  Vidler; — Scrutator's  '■'■Let- 
ters to  an  Universalist^^  and  the  Universalist^ s  Mis- 
cellany^  in  which,  from  the  1st  to  the  4th  volume, 
will  be  found  the  controversy  on  the  subject  be- 
tween Mr.  Vidler,  Mr.  Fuller  and  Mr.  Fisher. — 
See  also  three  able  sermons  on  the  Eternity  of 
Future  Punishments^  preached  before  the  Univer- 
sit}'-  of  Oxford ; — two  of  them  by  Mr.  Archdeacon 
Dodwell,  (of  Berks),  in  1743,  in  answer  to  Whis- 
ton ;  and  the  third,  by  Mr.  Crouch,  the  present* 
learned  and  very  respectable  Vice  Principal  ^qf  St. 
Edmund  Hall. 

Miscellaneous  Remarks. — Some  will  not 
believe  what  they  cannot  comprehend; — others, 
A\'hat  cannot  be  demonstrated  ;—^many  what  op- 
poses their  corrupt  passions  and'  inclinations; — 
others,  what  militates  against  human  pride  and 
self-righteousness ; — and  others,  what  must  fill 
their  guilty  consciences  with  the  most  alarming 
fears.  Hence  the  denial,  as  of  other  fundamental 
truths  of  Christianity,  so  also  of  the  eternal  dura- 
tion of  future  punishments;  and,  as  has  been  well 
observed  on  this  subject  by  an  able  divine,  few 
complain  "  that  eternal  punishments  are  too  se- 
vere, but  those  for  \\hom  they  are  nowfeevere 
enough  to  keep  them  from  them." — This  is  one 

*  Or  rather,  late  Vice  Principal  and  Tutor,  for  he  Ija*-"''^ 
now  resigned  that  very  laborious  and  important  situation". 
VOB.  III*.  3d 


390  vaiVERSAL  RESTORATION, 

thing,  it  is  true,  of  which  we  cannot  have  ocular 
demonstration ;  but  to  believe  punishment  to  be 
?iot  eternal,  is  to  return  to  the  discarded  notion  of 
Furgatory ;  or  that  those  who  have  not  duly  re- 
pented and  believed  upon  earth,  may  be  reformed 
by  sufferings  after  death. 

Many  deny  that  the  punishment  of  eternal  death 
was  implied  in  the  sentence  denounced  against 
Adam.  Among  these  are  Bishop  Burnet,  on  the 
9th  Article: — Dr.  Bennett  on  The  Articles ;  Dr. 
Hey,  in  his  Norrisian  Lectures^  and  Mr.  Ludlam 
in  his  Essays.  And  many  Churchmen,  it  is  feared, 
explain  away  the  strong  language  of  Scripture, 
and  of  the  Church  of  England,  respecting  the 
punishment  of  finally  impenitent  sinners,  and  sug- 
gest doubts,  whether  "  all  men"'  may  not  "  be 
happy  ultimately."  Among  these  may  be  reckon- 
ed the  late  Dr.  Paley,*  and  Mr.  William  Gil'pin.f 
■ — "  We  are  not  called  upon  by  our  Church,''  says 
Dr.  Hey,  "  to  subscribe  to  the  eternity  of  hell-tor- 
ments, nor  e\en  to  condemn  those  who  affirm 
that  all  men  shall  be  finally  saved. ''J  But  the 
Church  uses,  and  constantly  repeats,  in  regard 
both  to  the  intensity  and  duration  of  this  punish- 
ment, the  ver}^ strongest  expressions: — such  surely 
are  these,  to  "  perish  everlastingly,"— to  "  go  into 


*  S^tthe  chapter  on  the  Benevolence  of  God,  in  his  Mo- 
rulandPolitkal  PhiloHO]\hij. 

t  Prebendary  of  Salisbury,  and  Vicar  of  Boldrc,  in  his 
Sermon%  and  Hints ;  and  yet  on  this  subject,  he  is  highly 
approved  by  the  Editors  of  a  respectable  Review, 

\  .Yorrisian  Lectures,  vol.  ii.  p.  S90. 


AND   UNIVERSALISTS.  391 

everlasting  fire  ;" — "  God's  wrath  and  everlasting 
damnation;" — "  hell  fire;"'—"  the  bitter  pains  of 
eternal  death,"  &c. — How  is  it  jx)ssible  to  repre- 
sent intense  and  never-ending  misery,  if  this  lan- 
guage does  not?  The  Dr.  howe\er  adds,  that 
*'  though  one  were  inclined  to  hope  with  Dr.  Hart- 
ley, that  all  men  will  be  happy  ultimately ;  i.  e. 
\\  hen  punishment  has  done  its  proper  work  in  re- 
forming principles  and  conduct;''  in  other  words, 
M  hen  our  state  of  purgatory  is  ended ;  "  Yet  to 
ajjirm  it  must  alu  ays  be  presumption^ — The  con- 
demnation of  those  who  affirmed  this  was  requi- 
red in  the  42d,  or  the  last  article  of  Edward  VI., 
and  the  Doctor  thinks  reasonably.  The  title  of 
the  Article  was,  "  All  m^n  shall  not  be  saved  at 
length,^'' 

By  teaching  this  doctrine  of  the  final  restoration 
of  all  men,  divines  greatly  undermine  and  wea- 
ken a  main  bulwark  against  the  general  ovei-flo\\- 
ings  of  immorality  and  vice.  ^Vith  their  extenu- 
ated views  of  the  effects  of  the  fall,  and  of  the  ri- 
gour of  the  law,  and  of  the  malignity  of  sin,  tliey 
do  not  readily  conceiAe  that  the  ^\■orst  of  men  can 
deserve  to  suffer  "  the  bitter  pains  of  eternal 
death."  It  is  a  doctrine  not  very  reconcileable 
with  their  notions  of  the  object  of  God  in  oui- 
creation,  and  their  resolution  of  all  the  divine  attri- 
butes into  those  of  pure  mercy  and  benevolence, 
(Dr.  Paley,  as  above;)  and  from  the  little  use 
they  make  of  it  themselves,  and  the  severity  with 
which  they  treat  fhe  ordinary  Scripture  use  of  it 
by  others,  there  certainly  remains  a  doubt  whether 


392  UNIVERSAL   llESTORATION 


they  really  believe  the  doctrine  or  not.  But,  what- 
ever may  be  said  to  the  contrary,  and  however 
ungrateful  the  subject  may  be,  if  the  doctrine  is 
really  believed^  naj^,  if  it  is  only  thought  probable,  or 
even  possible,  so  far  is  its  extreme  awfulness  from 
furnishing  a  reason  for  generally  concealing  it,  that 
this  consideration  is  the  very  strongest  reason  why 
impenitent  sinners  should  hear  it  honestly  pro- 
claimed. 

It  is  maintained  bv  the  friends  of  the  non-etenu- 
ty  of  future  punishment,  that  it  cannot  be  eternal, 
"  because  these  is  no  proportion  between  tempo- 
rary crimes  and  eternal  punishments  ;''  and  hence 
some  of  the  ablest  of  them,  as  Chauncy,  Petit- 
pierre,  Winchester,  &.c.,  have  strenuously  opposed 
the  doctrine  of  endless  punishment  on  the  ground 
of  its  injustice  ;  but  if  such  punishment  be  threat- 
ened by  God,  and  any  where  recorded  in  Scrip- 
ture, it  cannot  surely  be  unjust,  for  shall  not 
"  the  Judge  of  all  the  earth  do  right  ?''  and  there- 
fore Mr.  Vidler  very  properly  places  the  ques- 
tion on  other  grounds,  and  asserts,  that  "  it  is  not 
whether  endless  punishment  be  in  itself  just,  but 
whether  God  has  any  where  threatened  any  descrip- 
tion of  sinners  with  it."  And  here  they  insist, 
that  the  word  everlastings  is  "  not  to  be  taken  in  its 
utmost  extent ;  and  that  it  signifies  no  more  tlian  a 
long  time,  or  a  time  whose  precise  boundary  is  un- 
known." 

But,  in  answer  to  this,  it  is  alleged,  that  the  same 
word  is  used,  and  that  sometimes  in  the  very  same 


AND    UNIVERSALISTS.  393 

place,  so  express  the  eternity  of  the  happiness  of 
the  righteous,  and  the  eternity  of  the  misery  of  the 
■wicked;  and  that  there  is  no  reason  to  believe  that 
the  words  express  two  such  different  ideas,  as 
standing  in  the  same  connexion. 

See  Scrutator's  (Mr.  C.  Jerram)  Letters  to  an 
Universalist^  and  Lampe's  Theological  Disserta- 
tions concerning  the  Endless  Duration  of  Punish- 
ment^ ti'anslated  by  the  Rev.  Joseph  Robertson, 
Edinburgh,  12mo,  1796.* 

*  For  some  account  of  the  Rellyan  Universalists,  who  re- 
ceive their  name  from  James  Relly,  (see  above,  volume  ii. 
page  268,  note,)  and  have  a  chapel  in  Windmill-Street, 
Finsbury  Square,  London,  and  some  members  in  different 
parts  of  England,  as  Plymouth,  Plymouth  Dock,  Sec,  and 
also  at  Boston,  Philadelphia,  and  other  parts  of  America, 
where  their  sentiments  were  first  taught  by  a  Mr.  Murray, 
1  beg  leave  to  refer  the  reader  to  Hannah  Adams's  Fiew, 
and  Mr.  Evans's  Sketch,  as  in  regard  to  them  I  have 
nothing  new  to  add  to  their  accounts. 


DESTRUCTIONISTS. 


Name. — Those  who  hold  a  kind  of  middle 
scheme  between  the  system  of  Universal  Restora- 
tion^ and  that  of  Endless  Misery^  or  who  maintain 
that  the  wicked  shall  neither  be  for  ever  miserable, 
nor  finally  saved,  but  that,  after  passing  through  an 
awful  judgment,  and  a  condemnation  proportioned 
to  their  crimes,  they  shall  be  punished  with  an  ut- 
ter extinction  of  being,  are  called  Destructionists. 

Distinguishing  Tenet.. — They  say,  "that 
the  Scripture  positively  asserts  this  doctrine  of  de- 
stniction; — that  the  nature  of  future  punishment, 
(which  the  Scripture  terms  deaths)  determines  the 
meaning  of  the  words  everlasting,  eternal,  for  ever , 
&c.,  as  denoting  endless  duration;  because  no  law 
ever  did  or  can  inflict  the  punishment  of  death  for 
a  limited  period ; — that  the  punishment  cannot  be 
con-ective,  because  no  man  was  ever  put  to  death, 


DESTRUCTIONISTS.  395 

either  to  convince  his  judgment,  or  reform  his  con- 
duct;— that  if  the  wicked  receive  a  punishment 
apportioned  to  their  crimes,  their  deHverance  is 
neither  to  be  attributed  to  the  mercy  of  God,  nor 
the  mediation  of  Jesus  Christ,  but  is  an  act  of  ab- 
solute justice ;— and  finally,  that  the  mediatorial 
kingdom  of  Christ  will  never  be  delivered  up,  since 
the  Scripture  asserts,  that  'of  his  kingdom  there 
shall  be  no  end.' »' 

Those  who  hold  this  doctrine  of  the  destruction 
of  the  wicked,  are  accused  of  espousing  the  doc- 
trine of  annihilation,  but  this  they  deny,  alleging 
that,  "  philosophically  speaking,  there  can  be  no 
annihilation;  and  that  destruction  is  the  express 
phrase  used  in  the  New  Testament." 

Eminent  Men  and  Writers  pro  et  con. 
—For  this  doctrine  there  have  been  several  advo- 
cates distinguished  for  their  erudition  and  piety. 
It  has  been  more  particularly  adopted  by  Dr.  John 
Ta>lor,  of  Norwich,  the  Rev.  Mr.  J.  Bourn,  of  Bir- 
mingham,* from  whom  they  are  sometimes  called 
Bourneans,  Mr.  J.  Nicol  Scott,  and  Dr.  Price.  Mr. 
J.  Marsom  also  has  strenuousl)-  contended  for  it  in 
two  small  A  olumes,  of  which  there  has  lately  been 
a  second  edition  with  additions;  and  the  same 
scheme  has  likewise  been  lately  supported  in  an 

*  See  the  last  Sermon  of  the  1st  volume  of  Mr.  Bourn's 
Dl-icourses  on  the  Princijdes  and  E-vidences  of  N'atural  Re- 
hgion,  and  the  Christian  R(n>elation,  and  his  Letter  to  the 
Rev.  S.  Chandler,  D.  D.  concerning  the  Christian  Doctrine 
of  Future  Punishment. 


396  DESTRUCTIONISTS. 

elaborate  manner  by  Mr.  Clark,  in  a  work  entitled, 
''A  Vindication  of  the  Honour  of  God,  in  a  Scrip- 
tural Refutation  of  the. Doctrine  of  Eternal  Miserij 
and  Utiiversal  Salvation:'^ 

If  the  doctrine  of  annihilation  be  connected  with 
that  of  destruction,  as  many  seem  to  think,  the 
great  Dr.  Watts  may  be  considered,  in  some  mea- 
sure, as  a  Destructionist ;  since  it  was  his  opinion 
that  the  children  of  ungodly  parents,  who  die  in 
infancy,  are  annihilated.  And  while  Mr.  Forsyth, 
in  his  Principles  of  Moral  Science,  argues  against 
a  future  state  of  rewards  and  punishments,  and 
confers  immortality  on  the  elect  few  who  have  cul- 
tivated their  intellectual  powers  in  this  life,  he  "  very 
charitably  consigns  the  multitude  to  inevitable  an- 
nihilation." 

On  the  other  side,  Dr.  S.  Chandler  maintained 
a  short  controversy  with  Mr.  Bourn,  about  the  year 
1759,  wherein  he  defended  the  eternity  of  future 
punishments;— and  Dr.  Edwards  in  his  answer  to 
Dr.  Chauncy,  on  the  Salvation  of  all  Men,  says 
that  the  Destruction  scheme  was  provisionally  re- 
tained by  Dr.  Chauncy^  i.  e.  in  case  the  scheme 
of  Universal  Salvation  should  fail  him,  and  there- 
fore Dr.  Edwards,  in  his  Salvation  of  all  men  strict- 
ly Exainined,  appropriates  a  chapter  to  the  consi- 
deration of  it.  See  also  Hannah  Adams's  Viexv, 
and  above,  p.  385. 


SWEDENBORGIANS.* 


Name. — The  Svvedenborgians,  commonly 
so  called,  denote  that  particular  denomination  of 
Christians,  who  admit  the  testimony  of  Baron 
Swedenborg^  and  direct  their  lives  in  agreement 
with  the  doctrines  taught  in  the  theological  writ- 
ings of  that  author.  Not  that  they  call  themselves 
by  that  name,  or  wish  it  to  be  applied  to  them, 
since  they  rather  choose  to  be  considered  as  the 
disciples  of  Jesus  Christ,  and  glory  in  the  name 
of  Christians,  in  preference  to  any  other  title  what- 
soever.! 

*  8C?*The  following  account  of  this  religious  sect,  or 
party,  was  drawn  up  and  sent  me,  by  one  of  the  most  learn- 
ed and  distinguished  of  that  "  numerous  body  of  the  clergy 
of  the  Church  of  England,  who,"  as  noticed  helow,  "are 
disposed  to  think  favourably"  of  Bai'on  Swedenborg's  tes- 
timony. 

t  ^:3"The  members  of  this  denomination,  wlio  have  se- 
parated from  other  Communions,  and  formed  one  of  their 
own,  take  the  name  of  the  Miv  Jerusalem  Churchy  in  allu- 

VOL.  III.  3  E 


398  SWEDENBORGIANS, 

Founder  and  his  Writings. — :The  author 
from  whom  this  denomination  of  Christians  derive 
their  name,  was  the  son  of  a  Bishop  of  W  est  Go- 
thia,  in  the  kingdom  of"  Sweden,  whose  name  was 
Swedbcrg,  a  man  of  considerable  learning  and  cele- 
brity  in  his  time. 

The  son  was  born  at  Stockholm,  the  29th  Ja- 
nuary, in  the  year  of  our  Lord  1688.  He  enjoyed 
early  the  advantages  of  a  liberal  education,  and  be- 
ing naturally  endowed  with  uncommon  talents  for 
the  acquirement  of  learning,  his  progress  in  the 
sciences  was  rapid  and  extensive ;  and  he  soon  dis- 
tinguished himself  by  several  publications  in  the 
Latin  language,  which  gave  proof  of  equal  genius 
and  erudition.  It  may  reasonably  be  supposed, 
that,  under  the  care  of  his  pious  and  reverend 
father,  our  author's  religious  instruction  was  not 
unattended  to.  This,  indeed,  appears  plain,  from 
the  general  tenor  of  his  life  and  writings,  which  are 
marked  with  strong  and  lively  characters  of  a  mind 
deeply  impressed  with  a  sense  of  the  Divine  Being, 
and  of  all  the  relative  duties  thence  resultinof. 

o 

Perhaps  the  most  authentic  account  of  his  ge- 
neral character  and  publications  may  be  found  in 
the  Funeral  Oration,  or  Eulogy,  delivered  after 
his  decease,*  by  Monsieur  Sanclel,  Superintend- 


sion  to  the  New  Jerusalem,  spoken  of  in  the  Revclalion  of 
St.  John ;   and   the   name  of  Ternjile,  is  that  which  they 
usually  give  their  places  of  worship. 
*  |C7"J3aron  S.  died  in  London  in  1772. 


SWEDENBORGIANS.  399 

ant  of  the  Mines,  Knight  of  the  Order  of  the  Polar 
Star,  and  Member  of  the  Academy  of  Sciences,  at 
Stockholm,  in  the  Great  Hall  of  the  House  of  No- 
bles, in  the  presence  of  the  said  Academy,  on  the 
7th  of  October,  1772.  The  oration  was  publish- 
ed by  the  Abbe  Pernetti,  and  is  annexed  to  his 
French  translation  of  Swedenborg's  Treatise  on 
Heaven  and  Hell.  From  this  oration,  it  appears 
that  our  author,  at  a  very  early  age,  became  an 
object  of  royal  attention  and  favour,  being  admitted 
to  frequent  converse  with  Charles  XH.,  then  king 
of  Sweden,  and  appointed  by  him  to  the  office  of 
Assessor  of  the  Metallic  College,  a  place  of  gi*eat 
public  trust,  and  of  considerable  emolument.  He 
was  also  ennobled  in  the  year  1719,  by  Queen 
Ulrica  Eleanor  a.,  and  named  Swedenborg,  from 
which  time  he  took  his  seat  with  the  Nobles  of 
the  Equestrian  order,  in  the  Triennial  Assembly 
of  the  States.  He  was  made  a  fellow  by  invitation 
of  the  Royal  Academy  of  Sciences,  at  Stockholm, 
and  had  a  like  honour  conferred  on  him  by  foreign 
Societies.  He  li\  ed  in  much  esteem  with  the  bi- 
shops and  nobles  of  his  own  country  ;  and  his  ac- 
quaintance was  sought  after  by  the  most  distin- 
guished characters  in  various  parts  of  Europe,  with 
many  of  whom  he  continued  to  correspond  till  his 
deatli. 

To  the  above  account  of  Monsieur  Sandel,  re- 
specting the  cliaracter  of  Bai-on  Swedenborg,  may 
be  added,  the  testimony  of  a  learned  and  resj^ec- 
table  clergyman  of  the  Church  of  England,  the 


400  SWEDENBORGIANS. 

late  Rev.  Thomas  Hartley^  Rector  of  Winwick, 
in  Northamptonshire,  who  was  intimately  acquaint- 
ed with  om*  author,  and  who,  in  a  letter  to  a  friend, 
thus  expresses  himself:  "It  may  reasonably  be 
supposed,  that  I  have  weighed  the  character  of 
Swedenborg  in  the  scale  of  my  best  judgment,  ^ 
from  the  personal  knowledge  I  had  of  him,  from 
the  best  information  I  could  procure  concerning 
him,  and  from  a  diligent  perusal  of  his  Avritings ; 
and,  according  thereto,  I  have  found  him  to  be  the 
sound  divine,  the  good  man,  the  deep  philosopher, 
the  universal  scholar,  and  the  polite  gentleman.''* 

The  philosophical  works,  published  in  Latin,  by 
Baron  Swedenborg,  are  both  numerous  and  im- 
portant ;  and  many  of  them  form  a  principal  branch 
of  the  literature,  cultivated  in  several  universities 
on  the  continent.  One  of  these  works,  is  entitled, 
Priricipia  /  erum  J^^aturaHum^  sive  ncroorum  Ten- 
taminum  Ph^enomma  miindi  elemejitaris  Philoso- 
phice  explicandi,  of  which  it  is  remarkable,  that 
the  writers  of  the  French  Encijclopedie  have  en- 
riched their  observations  on  chemical  subjects,  by 
various  extracts  from  it.  Another  is  entitled  Reg- 
num  Animaley  and  contains  a  learned  discussion  on 
the  various  parts  and  uses  of  the  animal  economy. 
But  the  theological  works,  which  issued  from  our 
author's  pen,  are   still  more  numerous  and  more 


*  See  Mr.  Hartley's  Letter,  page   17,  prefixed  to  the 
English  translation  of  the  True  Christian  Religion. 


SWEDENBORGIANS.  401 

interesting.     The  principal  of  them  are  the  follow- 
ing:— 

1.  Arcana  Calestia,  or  Heavenly  Mysteries^  in 
eight  volumes  quarto,  which  were  published  in 
different  years,  from  1749 — 1756,  containing  an 
exposition  of  the  internal  spiritual  sense  of  the 
books  of  Genesis  and  Exodus. 

2.  A  Treatise  on  Heaven  and  Hell,  from  things 
heard  and  seen,  published  at  London,  in  the  year 
1758,  in  one  volume  quarto,  containing  a  particu- 
lar account  of  both  kingdoms. 

3.  The  Delights  of  Wisdom  concerning  Conju- 
gal Love,  published  at  Amsterdam,  in  the  year 
1758,  in  one  volume  quarto,  proving  the  sanctity 
and  eternity  of  that  love. 

4.  Angelic  TFisdom,  concerning  the  Divine  Love 
and  Divine  IFisdom,  published  at  Amsterdam,  in 
the  year  1763,  in  one  volume  quarto,  being  a  me- 
taphysical discussion  on  the  divine  nature  and  ope- 
ration. 

5.  Angelic  JVisdom,  concerning  the  Divine  Pro- 
vidence, published  at  Amsterdam,  in  the  year  1764, 
in  one  volume  quarto,  demonstrating  the  operation 
of  Providence  in  things  most  minute,  notwithstand- 
ing appearances  to  the  contrary. 

6.  The  Apocalypse  Revealed,  published  at  Am- 
sterdam, in  the  year  1766,  in  one  volume  quarto, 
containing  an  exposition  of  the  internal  spiritual 
sense  of  that  extraordinarv  book. 

7.  True  Christian  Religion,  or  the  Universal 
Theology  of  the  A'eiv  Church,  predicted  by  the 
Lord  in  Daniel,  chap.  vii.  13,  14,  and  in  the  Apo- 


402  SWEDENBORGIANS. 

cabjpsCy  chap.  xxi.  1,  2,  published  at  Amsterdam, 
in  the  year  1771,  in  one  vokmie  quarto,  treating  of 
God  the  Creator,  and  of  Creation,  of  the  Lord  the 
Redeemer,  and  of  Redemption,  of  the  Holy  Spirit, 
or  the  Divine  Operation,  of  the  Divine  Trinity,  of 
the  Sacred  Scripture,  or  Word  of  the  Lord,  of  the  ^ 
Decalogue,   of  Faith,   of  Charity,   and  of  Good 
Works,   of  Freetvill,    of  Repentance,   of  Refor- 
mation and  Regeneration,  of  Imputation^  of  Bap- 
tism and  the  Holy  Supper,  of  the   Consummation  of 
the  Age,  the  Lord's  Advent,  and  a  New  Heaven 
and  New  Church. 

To  the  above,  may  be  added  several  smaller 
treatises,  as  the  Last  Judgment  and  Babylon  des- 
troyed,— the  White  Horse,  treated  of  in  the  Apo- 
calypse,— the  Nexv  Jerusalem  and  its  Heavenly 
Doctrine, — the  Doctrine  of  the  New  Jerusalem  con- 
cerning the  Lord,  concerning  the  Sacred  Scrip- 
tures, concerning  Faith,  and  concerning  Life, — a 
Summary  Exposition  of  the  Doctrine  of  the  Nexv 
Church;  and,  lastly, — a  Treatise  on  Infux,  or  con- 
cerning the  Co7nmerce  of  the  Soul  and  Body. 

It  does  not  appear  that  the  theological  writings 
of  Baron  Swedenborg  were  much  attended  to 
during  his  life  time,  except  by  his  particular 
friends ;  but  after  his  decease,  they  began  to 
be  translated  into  several  modern  languages,  as 
the  German,  the  English,  and  French,  and  were 
much  sought  after  by  the  serious  and  well-dis- 
posed. The  first  translation  of  any  note  into 
English,  was  made  by  the  Rev.  T.  Hartley,  above 


SWEDENBORGIANS.  403 

named,  from  the  Latin  Treatise  on  Iriflux,  and 
was  accompanied  by  a  learned  and  appropriate 
preface,  and  various  notes,  in  the  year  1770.  This 
was  followed,  two  or  three  years  afterwards,  by  a 
translation  of  the  Treatise  on  Heaven  and  Hell^ 
with  a  preface  and  notes,  by  the  same  translator. 
The  increasing  demand  for  these  works  called  for 
several  new  editions  of  each,  and  led  to  the  trans- 
lation, by  degrees,  of  all  the  other  theological  works 
of  our  author,  so  that  now  there  is  not  one  but 
what  has  been  rendered  into  the  English  language, 
and  some  of  the  larger  ones  have  passed  through 
several  editions.  There  is  reason  to  suppose,  from 
the  great  demand  for  these  publications,  that  they 
soon  became  very  generally  read  throughout  the 
kingdom;  as  it  is  a  fact,  that  a  Society  of  Gentle- 
men, in  Manchester,  only  formed  for  the  purpose 
of  publishing  and  circulating  them,  have  printed, 
in  the  course  of  a  few  years,  upwards  of  16,000 
copies,  as  appears  from  the  annual  reports  of  the 
Society.  Various  societies  have  also  been  formed 
in  different  parts  of  England,  for  reading  and  dis- 
coursing on  these  writings ;  and  in  some  of  the  prin- 
I  cipal  cities  and  towTis,  as  in  London^  Bristol.,  Bir- 
mingham, Liverpool,  Manchester,  Hull,  Bulton,  and 
some  other  smaller  towns,  places  of  \\orship  have 
been  opened  for  the  more  public  circulation  of 
the  doctrines  contained  in  those  A^Titina:s,  from 
the  pulpit. 

Distinguishing    Doctrines, The   first 

and  principal  distinguishing  doctrine,  contained  in 


9 
404  SWEDENBORGIANS. 

the  ^\Titings  of  Baron  Svvedenborg,  and  maintain- 
ed by  his  followers,  relates  to  the  person  and  cha- 
racter of  Jesus  Christ,  and  to  the  redemption 
wrought  by  that  Great  Saviour.  On  this  sub- 
ject, it  is  insisted,  that  Jesus  Christ  is  Jehovah, 
manifested  in  the  flesh,  and  that  he  came  into  the 
world  to  glorify  his  human  nature,  by  making  it  one 
with  the  Divine.  It  is  therefore  insisted  further, 
that  the  hii?na7iifi/  of  Jesus  Christ  is  itself  divine, 
by  virtue  of  its  indissoluble  union  with  the  in- 
dwelling Father,  agreeable  with  the  testimony  of 
Saint  Paul,  that,  "  In  Jesus  Christ  dxvelleth  all  the 
fulness  of  the  Godhead  bodily, ^^  Coloss.  ii.  9;  and 
that  thus,  as  to  his  humanity,  He  is  the  Mediator 
between  God  and  man,  since  there  is  now  no  other 
medium  of  God's  access  to  man,  or  of  man's  ac- 
cess to  God,  but  this  Divine  Humanity,  which 
was  assumed  for  this  purpose.  Thus  it  is  taught, 
that  in  the  person  of  Jesus  Christ  dwells  the 
whole  Trinity  of  Father,  Son,  and  Holy  Spi- 
rit, the  Father  constituting  the  soul  of  the  above 
humanity,  whilst  the  humanity  itself  is  tlie  Son,  and 
the  divine  virtue,  or  operation  proceeding  from  it, 
is  the  Holy  Spirit,  forming  altogether  one  God,  just 
as  the  soul,  the  body,  and  operation  of  man,  form 
one  man.* 

On  the  subject  of  the  redemption  wrought  by 
this  Incarnate   God,   it   is  lastly   taught,   that  it 

*  8C?^Sec  above,  vol.  ii.  p.  12 1,  or  The  Christian  Observer 
for  May,  1807,  p.  329. 


SWEDENBORGIANS.  405 

consisted  not  in  the  vicarious  sacrifice  of  one  God, 
as  some  conceive,  to  satisfy  the  justice,  or,  as 
others  express  it,  to  appease  the  wrath  of  another 
God,  but  in  the  real  subjugation  of  the  powers  of 
darkness,  and  their  removal  from  man,  by  conti- 
nual combats  and  victories  over  them,  during  his 
abode  in  the  world ;  and  in  the  consequent  de- 
scent to  man  of  divine  power  and  life,  which  was 
brought  near  to  him  in  the  thus  glorified  humanity 
of  this  combating  God.  The  receivers,  therefore, 
of  this  testimony  concerning  Jesus  Christ,  ac- 
knowledge DO  other  God  but  him,  and  believe, 
that,  in  approaching  his  Divine  Humanity,  they 
approach  at  the  same  time,  and  have  communica- 
tion with  all  the  fulness  of  the  Godhead,  seeing 
and  worshipping  the  invisible  in  the  visible,  agree- 
able to  the  tenor  of  those  words  of  Jesus  Christ: 
"  He  that  helieveth  on  vw^  believeth  not  on  me,  bitt 
on  him  that  sent  me  ;  and  he  that  seeth  me,  seeth 
him  that  sent  me^     John  xii.  44,  45. 

2.  The  second  distinguishing  doctrine,  taught 
by  the  same  author,  relates  to  the  sacred  Scripture, 
or  word  of  God,  which  is  maintained  to  be  divine- 
ly inspired  throughout,  and  consequently  to  be  the 
repository  of  the  whole  will  and  wisdom  of  the 
Most  High  God.  But  then  it  is  insisted,  that 
this  will  and  wisdom  are  not,  in  all  places,  disco- 
verable from  the  letter  or  history  of  the  sacred 
pages,  but  lie  deeply  concealed  under  the  letter. 
For  it  is  taught  by  the  author  under  consideration, 
that  the  sense  of  the  letter  of  the  holy  word,  is  the 

voi.  in.  3  J 


406  SVVEDENBOIICIANS. 

basis,  the  continent ,  and  the  firmament  of  its  spiri- 
tual and  celestial  senses,  being  written  according 
to  the  docti'ine  of  correspondencies  between 
things  spiritual  and  things  natural ;  and  thus  de- 
signed by  the  Most  High  as  the  vehicle  of  com- 
munication of  the  eternal  spiritual  truths  of  his  ^ 
kino-dom  to  the  minds  of  men.      This  doctrine  of 

o 

correspondencies  is  much  insisted  and  enlarged  on 
in  the  theological  writings  of  Baron  Swedenborg, 
especially  in  his  Arcana  C^lestia,  and  Apo- 
calypse Revealed,  in  which  works,  it  is  ap- 
plied as  a  key  to  unlock  all  the  hidden  treasures  of 
wisdom  and  knowledge  contained  in  the  historical 
books  of  Genesis,  Exodus,  and  the  Revelations, 
It  is  further  endeavoured  to  be  shewn,  that  Jesus 
Christ  spake  continually  according  to  this  same 
doctrine,  veiling  divine  and  spiritual  truths  under 
natural  images,  especially  in  his  parables,  and  thus 
communicating  to  man  the  most  important  mys- 
teries relative  to  himself  and  his  kingdom,  under 
the  most  beautiful  and  edifying  figures,  taken  from 
the  natural  things  of  this  world.  Thus,  according 
to  Baron  Swedenborg,  even  the  historical  parts 
both  of  the  Old  and  New  Testament,  contain  vast 
stores  of  important  and  spiritual  wisdom  under 
the  outward  letter  ;  and  this  consideration,  as  he 
farther  asserts,  justifies  the  pages  of  divine  revela- 
tion, even  in  those  parts  which,  to  a  common  ob- 
server, appear  trifling,  nugatory,  and  conti-adictory. 
It  is  lastly  maintained  on  this  subject,  that  the  sa- 
cred Scripture,  or  word  of  God,  is  the  only  me- 
dium of  communication  and  conjunction  between 


SWEDENBORGIANS.  407 

God  and  man,  and  is  likewise  the  only  source  of 
all  genuine  truth  and  knowledge  respecting  God, 
his  kingdom,  and  operation,  and  the  only  sure 
guide  for  man's  understanding,  in  whatsoe\'er  re- 
lates to  his  spiritual  or  eternal  concerns.  And  here 
it  may  not  be  improper  to  observe,  that,  by  the  res- 
pect paid  to  the  guidance  derived  from  the  sacred 
pages,  a  striking  line  of  distinction  is  drawn  be- 
tween this  our  author  and  the  common  enthusiasts 
of  the  day,  since  it  is  notorious  that'the  latter  are 
perpetually  leading  their  deluded  disciples  to  de- 
pend on  the  dictates  of  spirits,  in  preference  to  the 
precepts  of  the  eternal  truth ;  whereas  Baron  Swe- 
denborg  is  perpetually  pointing  out  the  great  dan- 
ger of  such  leading,  and  calling  all  his  readers  to 
be  taught  of  God,  by  and  tlirough  the  precepts  of 
his  holy  word,  intellectually  and  rationally  compre- 
hended. 

3.  A  third  distinguishing  doctrine,  Avhich  marks 
the  character  of  the  ^\Titings  of  Baron  Swedenborg, 
is  the  doctrine  relative  to  life,  or  to  that  rule  of  con- 
duct on  the  pai't  of  man  which  is  truly  acceptable 
to  the  Deity,  and  at  the  same  time  conducive  to 
man's  eternal  happiness  and  sahation,  by  conjoining 
him  with  his  God.  This  rule  is  taught  to  be  sim- 
ply this,  to  shun  all  known  evils  as  sins  against 
God^  and  at  the  same  time  to  love^  to  cherish,  and 
to  practise  whatsoever  is  wise,  virtuous,  and  holy, 
as  being  ?nost  agreeable  to  the  will  of  God.  and 
to  the  Spirit  of  his  precepts.  On  this  subject  it  is 
strongly  and  repeatedly  insisted,  that  evil  must  of 


408  SWEDENBORGIANS. 

necessity  remain  with  man,  and  prove  his  eternal 
destruction,  unless  it  be  removed  by  sincere  re- 
pentance, leading  him  to  note  what  is  disorderly  in 
his  own  mind  and  life ;  and  when  he  has  discover- 
ed it,  to  fight  resolutely  against  its  influence,  in  de- 
pendence on  the  aid  and  grace  of  Jesus  Christ.  It 
is  insisted  further,  that  this  opposition  to  evil  ought 
to  be  grounded  on  the  consideration,  that  all  evil  is 
sin  against  Gody  since,  if  evil  be  combated  from  any 
inferior  motive,  it  is  not  radically  removed,  but 
only  concealed,  and  on  that  account  is  even  more 
dangerous  and  destructive  than  before.  It  is  added, 
that  when  man  has  done  the  work  of  repentance, 
by  shunning  his  hereditary  evils  as  sins  against 
God,  he  ought  to  set  himself  to  the  practice  of 
what  is  wise  and  good  by  a  faithful,  diligent,  and 
conscientious  discharge  of  all  the  duties  of  his  sta- 
tion ;  by  which  means  his  mind  is  preserved  from 
a  return  of  the  powers  of  disorder,  and  kept  m  the 
order  of  heaven,  and  the  fulfilment  of  the  great  law 
of  charity.  For  it  is  perpetually  maintained  in  the 
writings  of  Baron  Swedenborg,  that  the  essence  of 
charity  consists  in  man's  loving  his  neighbour  as 
himself,  and  that  its  principal  operation  consists  in 
every  one's  discharging  the  relative  duties  \vhich 
he  owes  to  society,  by  acting  uprightly,  and  in  the 
fear  of  God,  in  his  particular  employment,  whether 
it  be  that  of  a  priest,  a  judge,  a  soldier,  a  gentle- 
man, a  merchant,  or  a  mechanic.  This  idea  of 
charity  is  grounded  in  the  consideration,  that  the 
society  in  which  a  man  lives,  and  especially  his 
country,  and  the  church  of  God,  are  more  properly 


SWEDENBORCIANS.  409 

his  neighbour  than  any  individual,  and  that  conse- 
quently the  highest  act  of  charit}'^  is  that  which  is 
exercised  on  those  aggregate  bodies  of  men,  by  a 
conscientious  performance  of  the  offices  annexed 
to  his  particular  function. 

4.  A  fourth  distinguishing  doctrine,  inculcated 
in  the  same  writings,  is  the  doctrine  of  Co-opera- 
tion^ on  the  part  of  man,  with  the  Divine  Grace  or 
agency  of  Jesus  Christ.  On  this  subject  it  is 
insisted,  that  man  ought  not  indolently  to  hang 
down  his  hands,  under  the  idle  expectation  that 
God  will  do  every  tiling  for  him  in  the  wa}'^  of 
Purification  and  Regeneration,  without  any  exer- 
tion of  his  own ;  but  that  he  is  bound,  by  the  above 
law  of  co-operation,  to  exert  himself  as  if  the 
whole  progress  of  his  purification  and  regenera- 
tion depended  entirely  on  his  own  exertions;  yet, 
in  exerting  himself,  he  is  continually  to  recollect, 
and  humbly  acknowledge,  that  all  his  power  to 
do  so  is  from  above,  agreeable  to  the  declaration 
of  Jesus  Christ,  "  Without  Me  ye  can  do  no- 
thin^^^  (John  xv.  5.)  He  is  therefore  bound,  ac- 
cording to  this  law,  to  enter  freely  on  the  great 
work  of  self-examination,  and  with  the  same  free- 
dom to  reject  the  evils  which  such  examination 
discovers  to  his  view ;  also  to  fulfil  freely  the  du- 
ties of  his  station,  of  whatsoever  kind  they  be. 
This  law  is  shewn  to  be  grounded  on  these  two 
distinct  considerations,  first,  the  consideration,  of 
the  freedom  \n\\}^  which  man  is  perpetually  invest- 
ed, either  to  work  with  God  or  to  \vork  against 


410  SWEDE  NBORGIANS. 

him :  and,  secondly,  the  consideration,  that  all  con- 
junction between  God  and  man  must  needs  be  re- 
ciprocal,  or  mutual,  agreeable  to  those  words  of 
Jesus  Christ,  where  he  says,  "  Abide  in  me,  and 
I  in  you^'^  (John  xv.  4.)  It  is  therefore  shewn, 
that,  without  perpetual  y/'eccfowz  on  the  ])art  of  man, 
he  would  not  be  a  man,  but  a  machine,  conse- 
quently incapable  of  living  in  conjunction  with  his 
Heavenly  Father.  And  it  is  further  shewn,  that, 
to  effect  this  conjunction,  it  is  not  sufficient  that 
Jesus  Christ  be  in  the  will  and  purpose  to  ac- 
complish it,  or  that  he  abides  in  his  disciples,  but 
it  is  necessary  also  that  his  disciples  be  mutually 
on  their  part  in  the  will  and  purpose  to  accomplish 
it  also,  or  that  they  should  reciprocally  abide  in 
HIM.  Lastly,  it  is  insisted,  on  this  interesting 
subject,  that  the  doctrine  of  co-operation  supplies 
no  ground  for  the  establishment  of  man's  ment 
and  independence  on  the  divine  aid,  since  it  is  conti- 
nually taught  in  the  writings  in  question,  that  all 
man's  freedom,  as  well  as  all  his  power  of  co-ope- 
ration, is  the  perpetual  gift  of  the  most  merciful 
and  gracious  God,  consequently  that  all  merit, 
properly  so  called,  belongs  to  Jesus  Christ 
alone,  and  nothing  at  all  to  man. 

5.  A  ffth,  and  last  distinguishing  doctrine, 
taught  in  the  theological  writings  of  our  author,  re- 
lates to  man's  connexion  with  the  other  world,  and 
its  various  inhabitants.  On  this  subject  it  is  insisted, 
not  only  from  the  authority  of  the  sacred  Scrip- 
tures, but  also  from  the  experience  of  the  author 


SWEDENBORGIANS.  411 

himself,  that  every  man  is  in  continual  association 
with  Angels  and  Spirits,  and  that  without  such  as- 
sociation he  could  not  possibly  think,  or  exert  any 
living  faculty.  It  is  insisted  further,  that  man,  ac- 
cording to  his  life  in  the  world,  takes  up  his  eter- 
nal abode,  either  w  ith  angels  of  light,  or  with  the 
spirits  of  darkness ;  with  tl^e  former,  if  he  is  wise  to 
live  according  to  the  precepts  of  God's  holy  word, 
or  with  the  latter,  if  through  folly  and  ti'ansgression, 
he  rejects  the  counsel  and  guidance  of  the  Most 
High. 

The  author's  experimental  testimony  on  the  sub- 
ject is  delivered  very  minutely  in  his  Treatise  on 
Heaven  and  He//,  and  is  likewise  occasionally  ad- 
verted to  in  most  of  his  other  writings,  forming  all 
together,  with  those  ^v■ho  can  receive  it,  a  most 
weighty  demonstration  of  the  existence  of  another 
world,  also  of  its  laws  and  government,  and  espe- 
cially of  man's  interesting  connexion  with  it  during 
his  abode  in  this  world.  It  is  however  to  be  noted, 
that  this  experimental  testimony  is  nev  er  made  the 
ground  of  the  revelation  of  any  new  law  for  the 
guidance  of  man's  life,  because  rt  is  aljundantly 
shewn  that  the  word  of  God  is  completely  compe- 
tent to  that  purpose,  containing  every  information 
which  it  is  necessarv  for  man  to  know  in  order  to 
secure  eternal  happiness.  It  is  farther  to  be  noted, 
that  an  intercourse  with  the  other  world,  similar  to 
to  w  hat  was  enjoyed  by  the  author  himself,  is  never 
insisted  on  as  necessary  or  even  expedient  for 
others,  since  it  is  shewn  that  the  o-uidancc  of  heii- 
venly  truth,  derived  from  tlie  v^ordofGod,  is  to  be 


412  SWEDENBORGIANS. 

regarded  as  infinitely  superior  to  every  othef  know- 
ledge, whether  derived  from  visions  like  those  of 
the  prophets  of  old,  or  from  a  spiritual  intercourse, 
resembling  that  which  distinguished  the  author. 

Some  other  peculiar  doctrines  of  lesser  import- 
ance, might  be  enlarged  on  in  this  place,  if  it  was 
deemed  necessary,  such  as — the  Doctrine  concern- 
iug  the  human  soul,  as  being  in  a  human  form ; 
— the  Doctrine  concerning  the  ??ian'2age  of  the 
good  and  the  triie^  as  existing  in  the  Holy  Word, 
and  in  all  things  in  nature; — the  Doctrine  of  the 
Divine  Providence,  as  extending  to  things  most 
minute,  respecting  man  and  the  world  which  he 
inhabits; — the  Doctrine  concerning  the  earths  i?i 
the  universe,  by  which  it  is  taught  that  all  the  pla- 
nets in  our  system,  and  in  other  systems,  uncon- 
nected with  our  sun,  are  inhabited  by  human  be- 
ings; but  to  expatiate  on  these  several  doctrines 
might  be  thought  tedious. 

Worship,  Rites,  and  Ceremonies.— — Ir 
was  observed  above,  that  in  London,  and  some  of 
the  other  cities  and  great  towns  in  England,  places 
of  public  worship  have  been  opened,  for  the  ex- 
press purpose  of  preaching  the  above  doctrines, 
and  of  offering  up  supplications  to  the  Divine 
Being,  and  celebrating  his  praises.  In  all  such 
places,  particular  forms  of  prayer  have  been  adopt- 
ed, in  agreement  -with  tile  ideas  of  the  worship- 
pers, as  grounded  in  the  religious  sentiments 
above  stated,  especially  respecting  the  .Supreme 
Object  of  adoration,  who  is  acknowledged  to  be 


SWEDENBORGIANS.  413 

the  Lord  and  Saviour  Jesus  Christ,  in  his  Divine 
Humanity.*  But  in  no  place  have  any  pecuHar 
rites  and  ceremonies  been  introduced,  the  worship- 
pers being  content  with  retaining  the  celebration 
of  the  two  sacraments  of  Baptism  and  the  Holy 
Supper,  since  no  other  rites  are  insisted  on  by  the 
author  whose  testimony  they  receive. 

Church  Government  and  Discipline. — 
It  does  not  appear  that  on  this  subject  any  thing 
has  been  either  recommended  by  Baron  Sweden- 
borg,  or  adopted  by  the  receivers  of  his  doctrines. 
For  it  is  believed  by  a  large  majority  of  those  re- 
ceivers, and  particularly  by  a  numerous  body  of 
the  clergy  of  the  Church  of  England,  who  are  dis- 
posed to  think  favourably  of  our  autlior's  testimo- 

*  |C7*The  members  of  the  J^ew  Jerusalem  Church,  pub- 
lished a  liturgy  in  1801,  or  1802,  grounded  chiefly  on  the 
Liturgy  of  the  Church  of  England  ;  bui,  among  many  other 
alterations,  the  following  Doxology  is  used  instead  of  the 
Gloria  Patri : — "  Minister.  To  Jesus  Christ  be  glory  and 
dominion,  for  ever  and  ever.  Answer.  He  is  Alpha  and 
Omega,  the  beginning  and  the  ending,  the  first  and  the 
last,  who  is,  wha  was,  and  who  is  to  come,  the  Almighty. 
Amen." 

Some  Observations  on  this  Liturgy,  and  on  the  Tenets  of 
nvhatis  called,  The  JVew  Jerusalem  Disjiensation,  may  be  seen 
in  the  Orthodox  Churchman's  Magazine,  (ov  March  1802. 

In  the  selection  of  their  Hymns,  by  Joseph  Proud  of  liir- 
mingham,  to  this  line  of  Hymn  17ih,  "  Our  God  is  man 
alone,"  the  following  note  is  added: — '*  By  man  alone,  un- 
derstand that  God  is  the  only  man,  strictly  speaking,  as  all 
mankind  are  men  from  him,  and  not  in  themselves.  See 
E.  S." 

VOL.  III.  .    .S  r. 


414  SWEOENBORGIANS. 

ny,*  that  it  was  never  his  intention  that  any  parti- 
ticular  sect  should  be  formed  upon  his  doctrines, 
but  that  all  who  receive  them,  whetlier  in  the  es- 
tablishment, or  in  any  other  communion  of  Chris- 
tians, should  be  at  perfect  liberty,  either  to  conti- 
nue in  their  former  communion,  or  to  quit  it,  as 
their  conscience  dictates. |  Accordingly  tlie  above- 
mentioned  numerous  body  of  the  clergy,  together 
with  many  individuals  of  their  respective  congre- 
gations, who  are  receivers  of  the  above  doctrines, 
think  it  proper  still  to  continue  in  the  use  of  the 
rites  and  ceremonies  of  the  Church  of  England, 
and  under  the  episcopal  government  established  in 
that  chui"ch. 

COUNTRES  WHERE  FOUND,  ANdNuMBERS. 

England  appears  to  have  been  the  country  where 
the  above  doctrines  have  been  most  generally  re- 
ceived 5  nevertheless  there  are  numerous  readers  of 
those  doctrines  both  in  Wales,  Ireland,  France, 
Germany,  Denmark,  Sweden,  Russia ;  also  in 
America  and  the  West  India  Islands.  At  Copen- 
hagen, it  is  well  known,  a  magnificent  church  has 

*  ICPOn  this  candid  acknowledgment  I  presume  not  to 
jnake  any  comments,  as  many  of  those  concerned,  I  can 
readily  believe,  are  much  older  and  wiser  than  myself,  and 
at  the  same  time  much  better  able  to  reconcile  the  tenets 
ef  Baron  Swedenborg  with  the  articles  of  the  Church  of 
England,  than  I  can  possibly  do  for  them; 

t  ICT'The  Baron  is  said  to  have  always  professed  the 
highest  respect  for  the  Church  of  England ;  but  he  lived 
and  died  in  the  Lutheran  Communion. 


SVV'EDENBORGIANS.  415 

been  lately  built  for  the  propagating  of  those  doc- 
trines, as  likewise  at  Baltimore,  in  North  America, 
In  regard  to  the  numbers  of  the  fa\  ourers  of  the 
above  doctrines,  it  is  impossible  to  ascertain  them 
with  any  tolerable  degree  of  coiTectness,  especially 
as  the  majority  of  them  do  not  tliink  it  right  to  se- 
parate themselves  from  that  church  communion  in 
which  they  have  been  educated ;  but,  from  the 
increasing  demand  for  the  publications  which  con- 
tain those  doctrines,  there  is  every  reason  to  be- 
lieve the  number  of  readers  to  be  large  and  in- 
creasing. At  least,  it  is  a  fact,  that  this  is  the 
case  in  the  town  of  Manchester  and  its  vicinity, 
where  the  number  of  proselytes  to  the  testimony 
of  Baron  Swedenborg  has  of  late  years  swelled  to 
a  large  amount,  so  as  at  present  to  be  calculated  at 
several  thousands. 

Writers  pro  et  con.  &c. — The  three  prin- 
cipal writers,  who  have  opposed  the  theological 
tenets  of  Baron  Swedenborg,  are  Z)/-.  Priestley,  the 
Abbe  Barriiel,  and  the  Editor  of  the  Christian  Ob- 
server. Dr.  Priestley  published  his  objections 
about  the  year  1791,  in  one  small  octavo  volume, 
entitled.  Letters  to  the  Members  of  the  A'eiv  Jeru- 
salem Church  at  Birmingham.  His  principal  ob- 
jection was  to  the  doctrine  which  asserts  the  exclu- 
sive divinity  of  Jesus  Christ,  and  he  combats 
this  doctrine  with  all  the  weight  of  those  Socinian 
arguments  which  were  so  familiar  to  him.  His 
objections  were  answered  immediately  in  a  very 


614  SWEJPENBORGIANS. 

able  manner,  by  the  Rev.  J.  Proiid^^  the  present 
minister  of  York  Street  Chapel,  St.  James's  Square, 
Westminster,  and  in  the  following  year,  in  a  still 
more  diffuse  and  more  elaborate  manner,  by  Mr. 
Robert  Hindinarsh,  who  ^vas  at  that  time  a  printer 
in  London,  whose  reply  was  entitled.  Letters  to 
Dr.  Priestley^  in  answer  to  his  Letters  to  the 
Members  of  the  JVexv  Jerusalem  Church  at  Bir- 
mingham. The  next  opponent  to  the  above  doc- 
trines was  the  Abbe  Barruel,  who,  in  the  fourth 
volume  of  his  Memoirs  of  Jacobinism,  inserted  a 
violent  invective  against  Baron  Swedenborg  and 
his  tenets,  endeavouring  to  prove  him  to  be  an 
impostor,  a  madman,  an  atheist,  a  materialist,  and 
an  enemy  to  all  government  both  civil  and  ecclesias- 
tic.^ His  calumnies  were  presently  refuted  by 
the  Rev.  J.  Cloyoes,  Rector  of  St.  John's,  Man- 
chester, and  late  fellow  of  Trinity  College,  Cam- 
bridge, in  a  work,  entitled.  Letters  to  a  Member  of 
Parliament,  on  the  Character  and  JFritings  of  Ba- 
ron Swedenborg,  containing  a  full  and  complete  Re- 
futation of  all  the  Abbe  BarruePs  Calumnies  against 
the  Honourable  Author,  in  one  volume  octavo.  The 
last  antagonist  of  our  author  was  the  Editor  of  the 
Christian  Observer,  who  published  his  attack  in 
that  periodical  work,  for  the  Month  of  June  1806, 
under  the  title  of  Observations  on  a  Small  Work, 

*  |G"  Formerly  a  General  Bafitist  Minister. 

t  ICr*  Mr.  Reid  also  seems  to  have  much  the  same 
opinion  of  this  author  and  his  tenets. — See  his  work  on  the 
Rise  and  Fall  of  In/id  el  Societies,  p.  53,  &c. 


SVVEDENBORGLANS.  417 

entitled,  Afexv  plain  Answers  to  the  Questmt,  Why 
do  you  receive  the  Testimony  of  Baron  Sweden - 
borg  ?  Addressed  from  a  Mitiister  to  his  Congrega- 
tion^ by  the  Rev.  J.  Clowes.'^  This  attack  the  re- 
verend author  of  the  Plaiji  Answers^  endeavoured 
to  repel,  in  a  small  pamphlet,  entitled,  Letters  to 
the  Christian  Observer,  in  Reply  to  their  Remarks 
on  his  Publication,  in  which  Letters  the  following 
subjects  are  discussed,  1.  The  Person  and  Charac- 
ter of  Jesus  Chi'ist,  as  being  exclusively  the  God  of 
Heaven  and  Earth.  2.  The  Internal  Sense  of  the 
Sacred  Scriptures.  3.  Justification.  4.  The  ex- 
traordinary Alission  of  jBa?'o?j  Sxvedenborg,  as  an 
Expositor  of  the  Sacred  Scriptures,  and  as  a  Seer. 

Amongst  the  assertors  of  the  truth  of  the  testi- 
mony of  Baron  Swedenborg,  ought  also  to  be 
mentioned  the  Rev.  T.  Hartley,  Rector  of  Win- 
wick,  in  Northamptonshire,  a  man  of  profound 
piety  and  learning,  who  vindicated  the  character  of 
our  author,  and  the  tendency  of  his  writings,  in 
two  prefaces  to  the  Treatises  on  Heaven  and  Hell, 
and  on  Influx,  accompanied  with  various  notes  and 
observations ;  also  in  a  Letter  to  the  Translator  of 
the  True  Christian  Religion,  which  stands  annexed 
as  a  preface  to  the  English  translation  of  that  work. 

*  ICT^Seealso  "  A  Letter  of  Exhortation  and  Admonition 
to  all  who  receive  the  Testimony  of  E.  Stvedenborg."  Sup- 
posed by  some  to  be  unanswerable,  and  to  have  been  writ- 
ten by  C.  Baldwyn,  Esq.  of  Manchester.  It  was  replied 
to  by  Mr.  Clowes,  and  the  letter  was  reprinted  in  London, 
together  with  a  Vindication,  in  1783. 


418  -SWEDENBORGIANS. 

The  names  likewise  of  the  Abbe  Pernetti^  librarian 
to  the  King  of  Prussia,  and  of  the  Rev.  Dr.  Beyer, 
of  Gottenburg,  ought  not  to  be  overlooked  on  this 
occasion,  since  they  were  both  of  them  very  able 
and  strenuous  advocates  in  favour  of  the  character 
and  doctrines  of  Swedenborg,  the  former  having 
published  his  remarks  in  the  preliminary  discourse 
prefixed  to  his  French  translation  of  the  Treatise 
on  Hecwen  and  Hell;  and  the  latter  having  manifest- 
ed his  partiality  for  the  doctrines,  by  composing 
and  publishing  three  copious  indexes,  in  one  vo- 
lume quarto,  of  all  the  matter  contained  in  the 
theological  writings  of  our  author,  and  of  all  the 
Scripture  passages  referred  to  and  elucidated  in 
those  wTitings. 

MiscELLENEous  REMARKS. — We  havc  only 
to  observe  on  the  subject  of  this  article,  that  the 
doctrines  under  consideration,  if  true,  must-  needs 
be  acknowledged  to  be  of  the  utmost  importance 
to  the  general  interests  of  mankind.  Some  per- 
sons, it  is  plain,  will  be  disposed  to  doubt  their 
credibility,  on  the  ground  of  the  utter  improbabi- 
lity, that  a  mortal  man,  during  his  residence  in 
a  material  body,  should  have  been  permitted. to 
enjoy  open  intercourse  with  the  world  of  depai'ted 
spirits,  during  the  uninterrupted  period  of  twenty- 
seven  years,  and  to  have  been  instructed,  during 
that  period,  in  the  internal  sense  of  the  Sacred 
Scriptures,  hitherto  undiscovered.*     Others  again, 

*  ICT* Baron  S.  seems  to  have  had  many  theological  ec- 
centricities ;  but  perhaps  the  most  remarkable  circumstance 


SWEDENBORGIANS.  419 

(as  appears  from  many  respectable  instances,  both 
amongst  the  laity  and  the  clergy)  will  see  nothing 
improbable  in  all  this,  referring  the  case  to  those 
extraordinar}^  dispensations  of  the  providence  of 
an  All-wise  and  AU-Powerful  Being,  who,  in  all 
ages  of  the  world,  has  been  pleased  to  enlighten 
and  instruct  chosen  servants  concerning  his  will 
and  kingdom.  At  all  events,  it  is  beyond  a  doubt, 
that  every  well-disposed  Christian  is  bound  by 
every  obligation  of  good  conscience,  to  tak&  the 
above  testimony  into  serious  consideration,  and  not 
to  decide  upon  it,  until  he  has  weighed  it  impar- 
tially in  the  scale  of  his  best  judgment,  and  in  the 
fear  of  God,  following  the  prudent  counsel  of  the 
Jewish  Doctor,  on  a  similar  occasion,  where  it  is 
written,  "  If  this  counsel  or  this  work  be  of  men,  it 
xvill  come  to  nought;  but  if  it  be  of  God,  ijc  cannot 
overthrow  it,  lest  haply  ye  be  found  even  to  fight 
against  GodP     (Acts,  v.  38,  39.) 

respecting  him,  is  this  correspondence,  which  he  asserted 
lie  iDainiained  with  the  world  of  Spirits ; — a  correspond- 
ence which  few  or  no  writers,  before  or  since  his  tiinc, 
ever  pretended  to,  if  we'  except  the  Arabian  Prophet. 


SABBATARIANS. 


Names  and  Rise. — The  Sabbatarians  are  sq 
called  from  their  keeping  the  seventh  day  of  the 
week  as  the  Sabbath ;  whereas  Christians  in  gene- 
ral keep  the  first  day  of  the  week,  or  Sunday,  in 
memory  of  our  Saviour's  having  on  that  day  risen 
from  tlie  dead.*  On  the  continent  they  are  gene- 
rally, but  improperly,  called  Israelites. 

I  am  not  aware  when  they  first  made  their  ap- 
pearance in  the  Protestant  Church  ;  but  we  learn 
from  Fuller  that  there  were  Sabbatarians  in  1633. 

*  Even  the  first  day  of  the  week  is  sometimes  called 
the  Sabbath  Day.,  as  being  substituted  in  the  room  of  the 
Jewish  Sabbath  ;  but  the  ancients  retained  the  name  Sun- 
dayy  or  Dies  Soiia,  (which  is  now  more  generally  in  use), 
in  compliance  with  the  ordinary  forms  of  speech,  the  first 
day  of  ihe  week  being  so  called  by  the  Romans,  because 
it  was  dedicated  to  the  worship  of  the  Sun.. 


SABBATARIANS.  421 

Distinguishing  Tenet. — The  common  rea- 
sons why  Christians  in  general  observe  the  first 
day  of  the  week  as  the  Sabbath  are  ; — that  on  this 
day  Christ  rose  from  the  dead,  and  the  Holy  Spirit 
descended  on  the  apostles  ; — that  on  it  they  assem- 
bled, preached,  administered  the  Lord's  Supper, 
and  made  public  collections  for  the  support  of  the 
poor  and  distressed  disciples ; — and,  because  it  has 
been  kept  holy  by  the  church  for  many  ages,  if 
not  from  the  days  of  the  apostles.* 

They  perceive  the  Christian  Sabbath  to  have 
its  grounds  in  Scripture,  in  the  example  and  prac- 
tice, if  not  command,  of  the  apostles  themselves  ; 
and  they  believe  that  the  change  of  the  day  by 
them,  from  the  seventh  to  the  firsts  without  any 
alteration  that  we  know  of,  as  to  the  main  purpose 
and  design  of  it,  virtually  implies,  if  not  proves,  a 
command  for  its  continuance,  as  it  has  according- 
ly been  continued  and  observed  from  the  primitive 
times  through  all  succeeding  ages  of  the  Church, 

*  The  most  ancient  Christian  writers  assure  us,  that  the 
observaiion  of  ihc  first  day  of  the  week  prevailed  early 
and  constantly  in  the  church.  Thus,  lu^natius  calls  it  the 
Queen  of  Daijs ;  and  Melito  wrcie  a  book  concerning  it. 
Justin  Martyr  and  Teinillitin,  in  their  J/'.ologies,  speak 
very  expressly  of  stated  Christian  assemblies  held  on  this 
day,  not  to  mention  Clemens  Alexandrinus,  and  many  more. 
Pliny  likewise  speaks  of  it  as  the  sacied  day  of  the  Chris- 
tians, a  very  few  years  after  the  death  of  St.  John.  Now, 
is  it  likely  that  such  an  observation  should  have  so  early 
and  so  universally  prevailed,  (for  it  does  not  appear  that  it 
was  then  disputed),  had  not  the  Apostles  directed  to  it  ? 
VOL.  III.  3  n 


422  SABBATARIANS. 

because  the  chief  ends  of  its  institution  are  always^ 
and  ever  will  be,  the  same. 

The  Sabbatarians,  however,  think  these  reasons 
unsatisfactory,  and  insist  that  the  change  of  the 
Sabbath  from  the  seventh  to  the  first  day  of  the  , 
week,  did  not  take  place  till  the  beginning  of  the 
fourth  century,  when  it  ^vas  effected  by  the  empe- 
ror Constantine,  on  his  conversation  to  Christianity. 

A  summary  of  their  principles,  as  to  this  article  of 
the  Sabbath,  by  which  they  stand  distinguished,  is 
contained  in  the  three  following  propositions : — 

Isf,  That  God  hath  required  the  observation  of 
the  seventh,  or  last  day  of  every  week,  to  be  observ- 
ed by  mankind  universally  for  the  weekly  sabbatli. 

2d,  That  this  command  of  God  is  perpetually 
binding  on  man  till  time  shall  be  no  more. 

And,  3cl,  That  this  sacred  rest  of  the  seventh 
day  Sabbatli  is  not  changed,  by  divine  authority, 
from  the  seventh  and  last  to  the  first  day  of  the 
week ;  or,  that  the  scripture  doth  no  where  require 
the  obser\ation  of  any  other  day  of  the  week,  for 
the  Meekly  Sabbath,  but  the  seventh  day  only, 
which  is  still  kept  by  the  Jews,  to  whom  the  law 
on  thissubject  was  given. 

The  Sabbatarians  are  to  be  found  chiefly,  if 
not  wholly,  among  the  Baptists,  whertce  they  are 
sometimes  called  the  Seventh-Da ij  Baptists;  and 
they  hold,  in  other  respects,  the  distinguishing 
doctrines  of  Christianity,  in  common  with  other 


SABBATARIANS.  423 

Christians.  Some  of  them  keep  our  Sunday,  or 
the  first  day  of  the  week,  as  well  as  the  Jewish 
Sabbath  or  Saturday ;  and  indeed  both  these  days 
were  days  of  assembling,  and  were  long  held  in 
great  veneration  among  the  primitive  Christians. 
The  ancient  canons  seem  to  ha\e  made  them 
equal,  by  equally  prohibiting  fasts  on  either  of 
them.  Thus, — "Celebrate,"  (says  the  book  of 
ancient  Cojistitiitions,  that  goes  under  the  name  of 
Clement),  "  celebrate  both  Saturday  and  Sunday 
as  festivals;  the  one  being  consecrated  to  tlie  me- 
mory of  the  creation,  and  the  other  to  that  of  the 
resurrection.'' 

Numbers,  and  Countries  where  found. 
— The  Sabbatarians  are  but  few  in  number,  but 
they  deserve  to  be  distinctly  noticed  in  a  work  of 
this  nature,  on  account  of  their  integrity  and  re- 
spectability.— There  are  two  congregations  of  them 
in  London;  one  among  the  General  Baptists^ 
meeting  in  Mill-  Yard,  the  other  among  the  Parti- 
cular Baptists  in  Cripple-  Gate. — There  is  also  a 
family  or  small  society  of  them  in  the  neighbour- 
hood of  Oxford,  and  a  few  to  be  found  in  some 
other  parts  of  the  kingdom.  They  are  to  be  met 
with  in  various  parts  of  the  continent ;  and  it  ap- 
pears that  our  Saturday  and  Sunday  are  both  kept 
holy  by  the  Abyssinian  Christians,  and  some  mem- 
bers of  the  Greek  Church. 

We  are  told  by  Mr.  Morse,  in  his  ^'■American 
Geography,^^  that  there  are  many  Sabbatarians 
likewise  in  America ;  as  in  Rliode  Island  and  New 


424  SABBATARIANS. 

Jersey :  and  that  their  doctrine  is  held  by  the  re- 
mains of  the  Keithian,  or  Quaker  Baptists,  and  by 
the  Dunkers,  or  one  congregation  of  Dunkers,  at 
Ephrata,  in  Pennsylvania. 

Authors  pro  et  con. — This  tenet  has  given 
rise,  it  seems,  to  various  controversies,  and  writers 
of  considerable  ability  have  appeared  on  both  sides 
of  the  question. 

Mr.  Cornthwaite,  a  respectable  minister  of  this 
sect  or  party,  published  about  the  year  1740,  se- 
veral ti'acts  in  support  of  it,  which  may  be  consult- 
ed by  those  who  wish  to  obtain  more  full  satisfac- 
tion on  the  subject.  The  reader  may  also  have  re- 
course to  Dr.  Jenning's  Jewish  Antiquities,  voL  ii., 
book  iii.  chap.  3. ; — Dr.  Chandler's  two  discourses 
on  the  Sabbath ;  Mr.  Amner's  "  Dissertation  on 
the  Weekly  Festival  of  the  Christian  Church  ;^^ — 
Dr.  Kinnicott's  "  Sermon  and  Dialogue  on  the  Sab- 
bath;^* and  Mr.  Orton's  "  Six  Discourses  on  the 
Religious  Observation  of  the  Lord's  Daij.''* 

Miscellaneous  Remarks. — The  advocates 
for  the  change  of  the  Sabbath,  from  the  seventh 
to  the  first  day  of  the  week,  insist  that  it  is  merely 
circumstantial,  and  does  not  interfere  with  the  es- 
sence of  the  command.  Our  regards  are  not  di- 
verted from  the  due  consideration  of  what  we  owe 
to  God  for  creating  us,  by  the  alteration  of  the  day 
appropriated  to  the  Sabbath,  though  we  are  there- 
by directed  to  the  celebration  of  a  blessing  supe- 
rior to  that  of  Creation. 


SABBATARIANS.  425 

Both  parties  in  this  question  will  no  doubt  ad- 
mit, that  every  circumstance,  in  the  present  situa- 
tion of  mankind,  loudly  calls  for  such  an  institution 
as  the  Sabbath;  and  particularly,  that,  without  stat- 
ed periods  for  the  public  worship  of  God,  and  other 
religious  exercises,  religion  would  soon  be  banish- 
ed out  of  tlie  world.  To  break  the  Sabbath,  there- 
fore, is  in  effect  to  reject  religion,  and  to  renounce 
the  important  benefits  and  blessings  which  it  is  in- 
tended to  convey.  Other  sins  are  committed  against 
particular  branches  of  duty,  but  breaking  the  Sab- 
bath or  Sunday,  saps  the  foundation  of  all  duty, 
and  undermines  the  a\  hole  fabric  of  relio-ion. 

> 

It  will  also  be  acknowledged  by  both  parties, 
that  the  motives  to  love,  worship,  and  serve  God 
are  increased  under  the  gospel  dispensation  ;  it 
might  therefore  be  reasonably  expected,  diat  the 
character  of  pious  Christians  should  be  somewhat 
superior  to  that  of  pious  Jews; — that  our  clearer 
views  of  the  inestimable  love  of  God  in  our  re- 
demption, and  of  our  infinite  obligations  to  the  Re- 
deemer, should  produce  greater  delight  in  those 
holy  exercises,  which  are  so  well  calculated  to  call 
forth  our  gratitude  and  excite  our  love ;— and,  that 
the  restrictions  and  employments  of  the  Sabbath 
should  be  more  binding  under  the  Christian,  than 
under  the  Jewish  dispensation.^ 

It  might  also  be  expected,  (and  it  will  doubt- 
less be  universally  admitted,)  that  those  employ- 

*  See  above,  vol.  i.  p.  76,  noie  *. 


426  SABBATARIANS. 

merits  should  at  the  same  time  be  more  spiritual: — 
Both  parties  should  therefore  bear  in  mind  that, 
it  is  not  the  outward  observance  of  the  Sabbath, 
whether  on  the  first  or  the  seventh  day  of  the  week, 
however  strict,  that  should  be  their  object,  but  the 
spirit  and  temper  which  that  observance  indicates 
and  requires.  It  is  the  substance  of  religion,  not 
the  form  only,  which  we  should  strive  to  possess. 
Its  power  or  substance  may  be  said  to  consist  in 
the  faith  and  fear  of  God,  our  Creator— ^the  love 
of  Christ,  our  Redeemer, — a  faithful  obedience  to 
the  law  of  God — a  dutiful  submission  to  his  will,- — 
regulation  of  the  heart  and  temper,  as  well  as  of 
the  outward  conduct,  together  with  a  regular  use  of 
all  the  means  of  grace,  that  so  w^e  may  obtain  the 
grace  and  aid  of  the  Holy  Spirit,  to  bring  us  into 
this  state,  to  keep  us  in  the  same,  and  thus  enable 
us  to  walk  worthy  of  our  Christian  vocation. 

Such  are  the  good  things  which  the  Sabbath  or 
Sunday,  and  Sunday  duties,  were  designed  to  com- 
municate ;  and  by  producing  these,  the  wisdom  of 
the  institution  will  be  manifested,  and  we  shall  be 
thereby  prepared  for,  and  finally  admitted  to  the 
enjoyment  of,  that  other  Sabbath^  which  this  day 
of  rest  was  meant  to  prefigure, — that  rest  which 
remaineth  "  for  the  people  of  God." 


'» 


MYSTICS. 


1^ 


Names. — The  Mystics,  who  have  also  been 
sometimes  called  Qiiietists,  are  those  who  profess  a 
pure  and  sublime  devotion,  accompanied  with  a 
disinterested  love  of  God,  free  from  all  selfish  con- 
siderations ;  and  who  believe  that  the  Scriptures 
have  a  mystic  and  hidden  sense,  which  must  be 
sought  after,  in  order  to  understand  their  true 
import. 

Under  tliis  name  some  comprehend  all  those  that 
profess  to  know  how  they  are  inwardly  taught  of 
God. 

Rise,  Progress,  &c. — The  authors  of  Mys- 
ticism, which  sprung  up  so  early  as  the  2d  cen- 
tury, or,  at  latest,  toM  ards  the  close  of  the  third, 
are  not  known ;  but  the  principles  from  w  hich  it 
was  formed  may  readily  be  ascertained.  Its 
first  promoters  proceeded  upon  the  kno\\n  doc- 


428  MYSTICS. 

trine  of  the  Platonic  School,  which  was  also  adopt- 
ed by  Origen  and  his  disciples,  that  "  the  divine 
nature  was  diffused  through  all  human  souls;"  or 
that  the  faculty  of  reason,  from  which  proceed  the 
health  and  vigour  of  the  mind,  was  "  an  emanation 
from  God  into  the  human  soul,  and  comprehend- 
ed in  it  the  principles  and  elements  of  all  ti'uth,  hu- 
man and  divine."  They  denied  that  men  could, 
by  labour  or  study,  excite  this  celestial  flame  ia 
their  breasts;  and,  therefore,  they  disapproved 
highly  of  the  attempts  of  those  who,  by  definitions, 
abstract  theorems,  and  profound  speculations,  en- 
deavoured to  form  distinct  notions  of  ti'uth,  and 
to  discover  its  hidden  nature.  On  the  contrary, 
they  maintained  that  silence,  tranquillity,  repose, 
and  solitude,  accompanied  with  such  acts  as  might 
tend  to  extenuate  and  exhaust  the  body,  were  the 
means  by  which  the  hidden  and  internal  word  was 
excited  to  produce  its  latent  virtues,  and  to  instruct 
men  in  the  knowledge  of  divine  things.  For  thus 
tliey  reasoned  : — Those  "  who  behold,  with  a  no- 
ble contempt,  all  human  affairs, — who  turn  away 
their  eyes  from  terresti'ial  vanities,  and  shut  all  the 
avenues  of  the  outward  senses  against  the  conta- 
gious influences  of  a  material  world,  must  necessa- 
rily return  to  God,  when  the  spirit  is  thus  disen- 
gaged from  the  impediments  that  prevented  that 
happy  union.  And,  in  this  blessed  frame,  they  not 
only  enjoy  inexpressible  raptures  from  that  com- 
munion with  the  Supreme  Being,  but  also  are  in- 
vested A\  ith  the  inestimable  privilege  of  contempla- 
ting truth  undisguised  and  uncorrupted  in  its  native 


MYSTICS.  429 

purity,  while  others  behold  it  in  a  vitiated  and  de- 
lusive form." 

The  number  of  the  Mystics  increased  in  the 
fourth  century,  under  the  influence  of  the  Grecian 
fanatic,  who  gave  himself  out  for  Dionysius  the 
Areopagite^  disciple  of  St.  Paul,  and  probably  liv- 
ed about  this  period ;  and,  by  pretending  to  higher 
degrees  of  perfection  than  other  Christians,  and 
practising  great  austerities,  their  cause  gained 
ground,  especially  in  the  eastern  provinces,  in  the 
fifth  century.  A  copy  of  the  pretended  ^\  orks  of 
Dionysius  was  sent  by  Balbus  to  Lewis  the  Meek, 
in  the  year  824,  which  kindled  the  holy  flame  of 
Mysticism  in  tlie  Western  provinces,  and  filled  * 
the  Latins  with  the  most  enthusiastic  admiration 
of  this  new  religion. — In  the  12th  century,  these 
Mystics  took  the  lead  in  their  method  of  expound- 
ing the  Scriptures. — In  the  13th  they  were  the 
most  formidable  antagonists  of  the  Schoolmen; 
and,  towards  the  close  of  the  14th,  many  of  them 
resided  and  propagated  their  tenets  almost  in  every 
part  of  Europe. — They  had,  in  the  15th  century, 
many  persons  of  distinguished  merit  in  their  num- 
ber;— in  the  16th,  previous  to  the  Reformation,  if 
any  sparks  of  real  piety  subsisted  under  the  des- 
potic empire  of  superstition,  they  were  chiefly  to 
be  found  among  the  Mystics; — and  in  the  17th, 
the  radical  principle  of  Mysticism  was  adopted  by 
the  Bohetnists,  Boinignonists,  and  Quietists. 

Distinguishing     Tenets. — The    Mystics 
propose  a  disinterestedness  of  love,  without  other 
vo  L.  iir.  3  I 


430  MYSTICS. 

motives,  and  profess  to  feel,  in  the  enjoyment  of  the 
temper  itself,  an  abundant  reward;  and  passive 
contemplation  is  the  state  of  perfection  to  which 
they  aspire.  They  lay  little  or  no  stress  on  the 
outward  ceremonies  and  ordinances  of  religion, 
but  dwell  chiefly  upon  the  inward  operations  of  the 
mind. 

It  is  not  uncommon  for  them  to  allegorise  cer- 
tain passages  of  Scripture,  at  the  same  '  time  not 
denying  tlie  literal  sense,  as  having  an  allusion  to 
the  inward  experience  of  believers.  Thus,  "  ac- 
cording to  them,  the  word  Jerusalem^  which  isjhe 
name  of  the  capital  of  Judea,  signifies,  a(legoricallyy_ 
'  the  church  militant, — morally^  a  believer,  and  7nys- 
teriouslij^  heaven, 

"  That  sublime  passage  also  in  Genesis,  '  Let 
there  be  light,  and  there  was  light,'  which  is  ac- 
cording to  the  letter,  corporeal  light,  signifies,  alle^ 
gorically,  the  Messiah,  morally^  grace,  and  myste- 
riously^ beatitude,  or  the  light  of  glory." 

All  this  appears  to  be  harmless,  "  sed  est  modus 
in  rehusy^  &:c.,  we  must  be  careful  not  to  give 
way  to  the  sallies  of  a  lively  imagination  in  inter- 
preting Scripture. — Woolston  is  said  to  have  been 
led  to  reject  the  Old  Testament,  by  spiritualising 
and  allegorising  the  new.* 

Countries  where  found,  eminent  Men, 
&c. — The  Mystics  are  not  confined  to  any  parti- 

*  See  above,  vol.  II,  p.  272. 


MYSTICS.  431 

cular  denomination  of  Christians,  but  may  be  found 
in  most  countries,  and  among  many  descriptions  of 
religionists;  especially  among  the  adherents  to  the 
Church  of  Rome  ^ — The  Quakers, —  The  MoravianSy 
— the  Methodists, — the  Swedenborgians,  &c.  Sec. 

Among  the  number  of  IVfystics,  may  be  ranked 
many  singular  characters,  especially  Behmen,  ori- 
ginally a  shoemaker  at  Gor/itz,  in  Germany,-^ 
Afoiinos,  a  Spanish  priest,  in  the  17tli  century,* 
Madam  Giiyon,  a  French  lady,  who  made  a  great 
noise  in  the  religious  world,  and  the  celebrated 
Madam  Bourignon,  who  wrote  a  work,  entitled, 
"  The  Light  of  the  World,''  which  is  full  of  Mystic 
extravagancies.  Fenelon  also,  the  learned  and  ami- 
able Archbishop  of  Cambray,  favoured  the  same 
sentiments,  for  which  he  was  reprimanded  by  the 
Pope.  His  book,  entitled  "  An  Explication  of  the 
Maxims  of  the  Saijits''  which  abounded  with  Mys- 
tical sentiments,  was  condemned,  and  to  the  Pope's 
sentence  against  him,  the  good  Archbishop  sub- 
mitted quietly,  and  even  read  it  publicly  himself  in 
his  cathedral  of  Cambray.  In  this  whole  affair, 
his  chief  opponent  is  said  to  have  been  the  famous 
Bossuet,  bishop  of  Meaux. 

Mr.  William  Law,  author  of  the  "  Serious  Call,'' 
Sec,  and  the  very  able  opponent  of  Bishop  Hoadley, 

*  Author  of  a  work  published  at  Rome,  in  1681,  under 
the  title  of  Manductio  Sfiiritualis,  or  the  S/iiritual  Guide, 
which  greatly  alarmed  the  doctors  of  the  Church  of  Rome. 

It  was  to  the  followers  of  Molinos,  that  the  name  of 

Quieiisis  seems  to  have  been  first  given. 


432  MYSTICS. 

degenerated,  in  the  latter  part  of  his  hie,  into  all  the 
singularities  of  Mysticism ;  and  some  suppose,  that 
his  extravagant  notions  were  one  means  of  driving 
the  celebrated  Gibbon  into  a  state  of  infidelity. 

See  a  brief  account  of  the  oudines  of  Mr.  Law's 
System  in  Hannah  Adams's  View.     See  also  his 
Mystical  works, — viz.   his  Appeal^ — his  Spirit  of 
Prayer, — his   Spirit  of  Love, — on   Christian  Re- 
generation, &c. 

Those  who  are  partial  to  the  principles  of  Mys- 
ticism, may  likewise  consult  Madam  Guyon's  Let- 
ters and  her  Life,  in  two  volumes,  8vo.,  together 
with  Archbishop  Fenelon  On  Pure  Love,  and  his 
Life,  by  the  Chevalier  Ramsay. 


DUNKERS, 


IN 


NORTH  AMERICA. 


Name,  Rise,  Founder,  and  Settlemeni. 
— This  sect,  whose  members  are  also  called  Tun- 
kersy  and  sometimes  Dumplers^"^  and  who  are  a 
sort  of  monks  or  hermits,  was  founded  about  1724, 
by  Conrad  Peysel,  a  German,  who,  weary  of  the 
world,  retired  to  an  agreeable  solitude,  within  50 
miles  of  Philadelphia,  in  order  to  be  more  at  liberty 
to  give  himself  up  to  contemplation.  Curiosit}'- 
brought  several  of  his  countrj^men  to  visit  his  re- 

*  This  denomination  seem  to  have  obtained  their  name  of 
Bunkers^  "  from  iheir  baptising  their  new  converts  by  plung- 
ing. They  are  also  called  Tumblers,  from  the  manner  in 
which  they  performed  baptism,  which  is,  by  putting  the 
person,  while  kneeling,  head  first  under  ihe  water,  so  as  to 
resemble  the  motion  of  the  body  in  the  action  of  tumbling." 
Hannah  Adams's  View. 


434  DUNKERS. 

treat,  and,  by  degrees,  his  pious,  simple,  and  peace- 
able manners  induced  others  to  settle  near  him; 
and  they  all  formed  a  little  colony  of  German  Bap- 
tists, which  they  called  Euphrata^  or  Euphrates, 
in  allusion  to  the  Hebrews,  who  used  to  sing  psalms 
on  the  border  of  that  river.  This  little  city  forms 
a  triangle,  the  oiitsides  of  which  are  boi  dered  with 
mulberry  and  apple-trees,  planted  with  great  regu- 
larity; in  the  middle  is  a  very  large  orchard,  and 
between  the  orchard  and  these  ranges  of  trees,  are 
houses  built  of  wood,  three  stories  high,  where 
every  Dunker  is  left  to  enjoy  the  pleasures  of  his 
meditation  without  disturbance. 

These  contemplative  men  did  not  amount,  in 
1777,  to  above  500  in  all;  their  territory  was  then 
about  250  acres  in  extent,  the  boundaries  of  which 
are  marked  by  a  river,  a  piece  of  stagnated  water, 
and  a  mountain  covered  with  trees. 

Peculiarities. — The  men  and  women  live  in 
separate  quarters  of  the  town,  and  have  distinct  go- 
vernments, and,  according  to  some,  even  different 
apartments  for  public  worship.  Others  say,  that 
they  never  see  each  other  but  at  places  of  public 
worship,  and  that  there  are  no  other  assemblies 
among  them  of  any  kind,  but  for  public  business. 

Their  life  is  spent  in  labour,  prayer,  and  sleep. 
Twice  every  day  and  night  they  are  called  forth 
from  their  cells,  to  attend  divine  service ;  and  even 
the  Dean  or  Prior  himself  is  said  to  go  to  church 


DUMKERS.  435 

regularly  at  midnight.  Like  the  Methodists  and 
Quakers,  tliey  allow  any  individual  among  them  to 
preach  who  may  think  himself  inspired ;  and  the 
favourite  subjects  on  which  they  discourse  in  their 
assemblies,  are  humihty,  temperance,  chastity,  and 
the  other  Christian  graces. 

They  are  strict  observers  of  the  Sabbath,  and 
some  of  them  keep  the  seventh  day.  They  never 
allow  any  law-suits.  One  may  cheat,  rob,  and 
abuse  thenl  without  ever  being  exposed  to  any  re- 
taliation, or  even  to  any  complaint  from  them. 
Religion  seems  to  have  the  same  eft'ect  upon  them 
that  philosophy  had  upon  the  Stoics,  making  them 
insensible  to  every  kind  of  insult;  and  hence  they 
are  sometimes  called  the  Harmless  Diinkers, 

Nothing  can  be  plainer  than  their  dress,  which 
appears  to  be  peculiar  to  themselves,  and  yet  not 
unlike  to  that  of  the  Dominican  Friars,  in  the 
Church  of  Rome.  It  consists  of  a  long  white 
tunic,  or  coat,  reaching  down  to  their  heels,  with 
a  sash,  or  leathern  girdle,  round  their  waist,  and  a 
cap,  or  hood,  hanging  from  the  shoulders,  which 
serves  instead  of  a  hat ;  thick  shoes,  and  very  wide 
breeches.  The  only  difference  in  winter  is,  that 
grey  woollen  cloth  is  used  instead  of  linen ;  and  the 
women  are  dressed  much  like  the  men,  except  tliat 
they  do  not  wear  breeches.  The  men  never  shave 
the  head  or  beard. 

Their  common  food  consists   chiefly   of  roots 
and  other  vegetables :  not  because  they  think  it  uu- 


436  BUNKERS, 

lawful  to  eat  any  other,  but  because  that  kind  of 
abstinence  is  looked  upon  as  more  conformable  to 
the  spirit  of  Christianity,  which,  say  they,  has  an 
aversion  to  blood.  On  particular  occasions,  how- 
ever, when  they  hold  what  they  call  a  love-feast^ 
the  brethren  and  sisters  dine  together,  and  eat  mut- 
ton, but  no  other  kind  of  meat.  It  is  said,  that  no 
bed  is  allowed  them,  but  in  case  of  sickness;  hav- 
ing each,  in  their  separate  cells,  only  a  bench  to 
lie  upon,  and  a  small  block  of  w'ood  for  their  pil- 
low. Each  individual  follows  with  cheerfulness 
the  branch  of  business  allotted  to  him,  and  the  pro- 
duce of  their  labour  is  deposited  in  a  common 
stock,  in  order  to  supply  the  necessities  of  every 
member.  This  union  of  industry  has  not  only  es- 
tablished all  the  arts  necessary  for  the  support  of 
this  litde  society,  but  hath  also  supplied,  for  the 
purpose  of  exchange,  superfluities  proportioned  to 
the  degree  of  its  population. 

Though  the  sexes  live  separate,  the  Dunkers  do 
not,  on  that  account,  foolishly  renounce  matrimo- 
ny, and  live  as  mere  monks,  as  some  have  assert- 
ed;* but  those  who  find  themselves  disposed  to  it, 
leave  the  town,  and  form  an  establishment  in  the 
country,  which  is  supplied  at  the  public  expense. 
They  afterwards  repay  this  by  the  produce  of  their 
labours,  which  is  all  thrown  into  the  public  treasu- 
ry, and  their  children  are  all  sent  to  be  educated  in 
the  mother  country. 

*  Hannah  Adarns's    View,  snd    Christian   Observer,  for 
;808,.p.  167. 


DUNKERS.  4S7 

Distinguishing  Tenets. — As  to  the  doc- 
trines of  the  Dunkers,  they  seem  to  be  a  medley  of 
the  tenets  of  the  Baptists,  Universal ists,  Calvinists, 
Lutherans,  Jews,  Methodists,  and  Roman  Catho- 
lics. They  lament  the  fall  of  our  first  parent, 
which,  say  they,  might  have  been  prevented,  had 
Adam  preferred  to  Eve  for  his  wife,  the  celestial 
Sophia ;  but  they  deny  the  imputation  of  his  sin  to 
his  posterity. 

They  use  the  trine  immersion  in  Baptism,  with 
the  laying  on  of  hands,  and  prayer,  even  when  the 
person  baptised  is  in  the  water.  They  deny  the 
eternity  of  future  punishments,  and  believe  that 
the  dead  have  the  gospel  preached  to  them  by  our 
Saviour ;  and  that  the  souls  of  the  just  are  employ- 
ed to  preach  the  gospel  to  those  who  have  had  no 
revelation  in  this  life. 

But  their  principal  tenet  appears  to  be  this  : — 
That  future  happiness  is  only  to  be  obtained  by 
penance  and  outward  mortification  in  this  life  ;  and 
that,  as  Jesus  Christ,  by  his  meritorious  sufferings, 
became  the  redeemer  of  mankind  in  general,  so 
each  individual  of  the  human  race,  by  a  life  of  ab- 
stinence and  restraint,  may  work  out  his  own  sal- 
vation. Nay,  they  go  so  far  as  to  admit  of  works 
of  supererogation,  and  declare,  that  a  man  may  do 
much  more  than  he  is  in  justice  or  equity  obliged 
to  do,  and  that  his  superabundant  works  may  there- 
fore be  applied  for  tlie  salvation  of  others. 

They  use  the  same  form  of  government  and 
VOL.  HIS  3  k: 


438  tJUNKERS. 

the  same  discipline,  as  the  Enghsh  Baptists,  except 
that  every  person  is  allowed  to  speak  in  the  con- 
gregation, and  their  best  speaker  is  usually  or- 
dained to  be  their  minister.  They  have  also  Dea- 
cons and  Deaconesses  from  among  their  ancient 
Widows,  who  may  all  use  their  gifts,  and  exhort  at 
stated  times. 

Country  where  found,  &c. — This  sect  is 
peculiar  to  America  ;  nay,  the  Dunkers  are  confi- 
ned to  Euphrata^  or,  at  least,  to  the  neighbourhood 
of  Pennsylvania,  and  to  Upper  Canada,  where  a 
few  of  them  now  reside.* 

The  reader  will  no  doubt  be  pleased  with  the 
following  account  of  this  sect,  as  given  by  Mr. 
Winchester  in  his  Dialogues.,  where  he  adduces 
their  example  to  prove,  that  "  the  belief  of  the 
doctrine  of  the  Universal  Restoration  does'  not 
lead  men  to  sin." 

"  The  Dunkers,"  says  he,  "  or  German  Bap- 
tists in  Pennsylvania,  and  the  states  adjacent,  who 
take  the  Scriptures  as  their  only  guide,  in  matters 
both  of  faith  and  practice,  have  always,  (as  far  as 
I  know,)  received,  and  universally,  at  present, 
hold  these  sentiments,"  (of  Universal  Restoration.) 
"  But  such  Christians  I  have  never  seen  as  they 

*  Lloyd's  Evening  Post,  for  September,  3 — 5.  1777,  vol. 
25,  p.  228.  See  also  ihe  LeUers  of  Cas/n/ima,  p.  70,  &c. 
Annual  Register.,  p.  343.  Review  of  J^orth  America.,  vol. 
1,  p.  225.  and  Hannah  Adams's  View  of  Religions^  art, 
Dunkers. 


DUNKERS.  439 

are ;  so  averse  are  they  to  all  sin,  and  to  many  other 
things,  that  other  Christians  esteem  lawful,  that 
they  not  only  refuse  to  swear,  go  to  war,  &.C.,  but 
are  so  afraid  of  doing  any  thing  contrary  to  the 
commands  of  Christ,  that  no  temptation  would 
prevail  upon  them  even  to  sue  any  person  at  law, 
for  either  name,  character,  estate,  or  any  debt, 
be  it  ever  so  just.  They  are  industrious,  sober, 
temperate,  kind,  charitable  people;  envying  not 
the  great,  nor  despising  the  mean. 

"  They  read  much;  they  sing  and  pray  much; 
they  are  constant  attendants  upon  the  worship  of 
God;  their  dwelling  houses  are  all  houses  of 
prayer. 

"  They  walk  in  the  commandments  and  ordi- 
nances of  the  Lord  blameless,  both  in  public  and 
private.  They  bring  up  their  children  in  the  nur- 
ture and  admonition  of  the  Lord,  no  noise  of  rude- 
ness, shameless  mirth,  loud,  vain  laughter,  is  heard 
within  their  doors. 

"  The  law  of  kindness  is  in  their  mouths  :  no 
sourness  or  moroseness,  disgraces  their  religion ; 
and  whatsoever  they  believe  their  Saviour  com- 
mands, they  practise,  without  enquiring  or  re- 
garding what  others  do. 

"  I  remember  the  Re\'.  Morgan  Edwards,  for- 
merly Minister  of  the  Baptist  church,  in  Phila- 
delphia, once  said  to  me,  *  God  always  will  have 
a  visible  people  on  earth ;  and  these  are  liis  peo' 


440  DUNKERb. 

pie  at  present,  above  any  other  in  the  world.' 
And  in  his  History  of  the  Baptists  in  Pennsylvania^ 
speaking  of  these  people,  he  says,  '  General  Re- 
demption, they  certainly  hold,  and  withal  General 
Salvation ;  which  tenets  (though  wrong,)  are  con- 
sistent.'— In  a  word,  they  are  meek  and  pious 
Christians,  and  have  justly  acquired  the  character 
of  the  Harmless  Dunkers.^^^ 

*  The  Universal  Restoration^  exhibited  in  a  Series  of 
Extracts  from  Winchester,  &c.  p.  76. — It  should  also  be 
noticed  here,  to  the  honour  of  the  Dunkers,  that,  with  the 
Quakers  and  others,  they  have  professed  themselves  great 
enemies  to  the  Slave  trade. 


JUMPERS. 


Name. — The  Jumpers,  who  take  their  name 
JTrom  the  practice  oi  jumping  in  their  religious  ex- 
ercises, are  one  of  those  extravagant  sects  or  par- 
ties, respecting  which,  had  it  accorded  with  my 
plan,  I  should  have  most  gladly  been  silent ;  as  to 
extend  the  knowledge  of  their  peculiarities,  is  not 
likely  to  answer  any  good  purpose,  and  it  is  diffi- 
cult to  speak  of  them  with  that  respect  with  which 
every  religious  sect,  that  is  sincere  in  its  belief, 
and  correct  in  its  morals,  should  ever  be  treated. 

Rise,  History,  &c. — This  singular  practice 
of  jumping  began,  it  is  said,  among  the  Calvinis- 
tic  Methodists,  die  followers  of  Hoxvell,  HarriSy 
Rowland y  and  otliers,  in  the  western  part  of 
Wales,  about  the  year  1760.  It  was  soon  after 
defended  by  Mr.  IFUliatn  tFilliainSt  (the  Welch 


442  JUMPERS. 

poet,  as  he  is  sometimes  called)  in  a  pamphlet, 
which  was  patronised  by  the  abettors  of  jumping 
in  religious  assemblies,  but  viewed  by  the  sober 
and  grave  with  disapprobation  and  contempt. 
However,  the  advocates  of  groaning  and  loud  talk- 
ing, as  well  as  loud  singing,  repeating  the  same 
line  or  stanza  over  and  over  thirty  or  forty  times, 
became,  in  the  course  of  a  few  years,  more  nume- 
rous, and  were  found  among  some  of  the  other 
denominations  in  the  principality  of  Wales,  and 
continue  to  the  present  day. 

The  jumping  tendency,  however,  never  existed, 
in  any  degree,  as  far  as  I  can  learn,  in  those  parts 
of  South  Wales  where  the  English  language  is  spo- 
ken ;  and  it  is  now  said  to  prevail  chiefly  in  Cardi- 
ganshire and  North  Wales. 

Several  of  the  more  zealous  itinerant  preachers 
encouraged  the  people  to  cry  out  "  gogonianty^ 
(the  Welch  word  for  praise  or  glory,)  amen,  Sec. 
&c. — to  put  themselves  iji  violent  agitations ;  and, 
finally,  to  jump  until  they  were  quite  exhausted,  so 
as  often  to  be  obliged  to  fall  down  on  the  floor,  or 
on  the  field,  where  this  kind  of  worship  was  held. 
These  scenes  often  continue  for  an  hour,  or  hours 
together,  and  sometimes  during  half  the  night,  after 
having  produced  the  greatest  confusion,  and  too 
often  turned  the  solemnities  of  religion  into  the 
most  extragant  clamours  and  gestures. 

These  seem  to  be  excited  by  a  fervent,  or  ra- 
ther enthusiastic  method  of  praying,   and  often 


JUMPERS.  443 

» 

by  some  particular  phmse  or  expression  used  by 
the  preacher,  which  the  heated  congi-egation  re- 
peat and  vociferate  aloud,  as  My  Saviow\  or  / 
■wish  I  may  see  him.  Even  a  single  word  may  so 
engross  their  attention  perhaps  for  half  an  hour  or 
more,  that  the  preacher  sometimes  leaves  them 
jumping,  and  to  their  own  meditations  and  excla- 
mations. 

They  always  endeavour  to  outvie  each  other  in 
jumping,  which  now  becomes  part  of  their  devo- 
tion ;  and  those  who  jump  highest,  think  themselves 
nearest  heaven. — In  this  they  are  no  doubt  right, 
literally  speaking. 

The  Jumpers  are  chiefly,  but  not  wholly,  con- 
fined to  Wales ;  for  somewhat  similar  extravagan- 
ces are  said  to  have  appeared,  at  times,  among 
some  religionists,  in  several  parts  of  England ;  and 
we  are  told  that  something  of  the  same  spirit  has 
also  caught  a  congregation  in  Argyleshire. 

They  seem  to  have  a  near  alliance  with  the  sect 
of  Dancers  J  which  sprung  up  at  Aix-la-  Chapelle^ 
about  the  year  1373,  and  soon  spread  through  dif- 
ferent parts  of  Flanders,  whose  custom  it  was  to 
fall  a  dancing  all  of  a  sudden,  and  holding  each 
others  hands,  to  continue  dancing,  till,  suffocated 
with  the  extraordinary  violence,  they  fell  down 
breathless  together.  During  these  inten^als  of  ve- 
hement agitation,  they  pretended  to  be  favoured 
with  wonderful  visions.  Like  the  Whippers,  an- 
other sect  of  those  days,  they  roved  from  place  tQt 


444  JUMPERS. 

place,  begging  their  victuals,  holding  their  se- 
cret assemblies,  and  treating  the  priesthood  and 
services  of  the  Church  with  the  utmost  contempt.* 

We  are  happy  to  learn,  however,  that  the  prac- 
tice of  jumping  is  on  the  decline ;  and  it  is  hoped, 
that  these  people  and  their  leaders,  some  of  whom 
are  no  doubt  men  sincere  in  their  religious  profes- 
sion, and  piously  disposed, — men  who  think  they 
are  doing  God's  serv  ice,  whilst  they  are  the  victims 
of  fanaticism,  will  consider  that  such  disorderly 
scenes  are  not  compatible  with  the  service  of  that 
God,  who  is  a  God  of  order, — not  the  author  of 
confusion,  but  of  peace ;  and  that  they  often  termi- 
nate in  intemperance  and  dissipation. 

The  exercise  of  common  sense,  will,  we  trust, 
"  in  time,  recover  them  from  these  extravagant  ex- 
tasies,  which  at  once  pain  the  rational  friends  of 
Revelation,  and  afford  matter  of  exultation  to  the 
advocates  of  infidelity.'^ 

In  the  mean  time,  as  they  seem  to  be  equally 
deaf  to  the  voice  of  reason,  and  blind  to  the  genu- 
ine influence  of  true  religion,  perhaps  the  best 
mode  of  dealing  with  them,  might  be  to  try  if  they 
are  yet  alive  to  a  sense  of  shame,  and,  in  combat- 
ing their  extravagant  practice,  to  employ  the  same 
weapon  which  Elijah  used  against  the  Prophets  of 
Baal,  "when,  they  cried  aloud,  and  cut  themselves 

*  Mosheim's  Eccles.  History^  cent.  14,  part  2d,  chap.  5- 
Sce  also  the  article  Shakers  below. 


JUMPERS.  445 

after  their  manner,  with  knives  and  lancets,  till  the 
blood  gushed  out  upon  them." 

See  Evans's  Sketchy — Evans's  Tour  through 
TFaleSj — and  Bingley's  North  Wales. 

The  first  and  last  of  these  gentlemen  describe 
what  they  themselves  beheld  in  the  religious  meet- 
ings of  the  Jumpers.  The  meeting  at  which  Mr. 
E.  was  present,  and  which  terminated  m  jumping^ 
was  held  in  the  open  air,  on  a  Sunday  evening, 
near  Newport,  in  Monmouthshire ;  and  that  which 
Mr.  B.  repeatedly  attended,  was  held  in  a  chapel 
at  Caernarvon.  The  members  of  both  meetings 
were  Calvini^tic  Methodists. 

I  feel  equally  concerned  with  Mr.  E.  that  I  have 
it  not  in  my  power  to  give  a  more  favourable  ac- 
count of  this  religious  party ;  and  I  unite  with  him 
in  hoping  that  the  decline  of  so  unbecoming  a. 
practice,  will  *'  be  soon  followed  by  its  utter  ex- 
tinction."— Or,  should  it  still  prevail,  in  defiance 
of  religion,  reason,  and  common  sense,  may  it  not 
extend  further  and  wider,  but  be  confined  within 
the  country  that  gave  it  birth  : — 


-"  Ilia  se  jactet  in  aula, 


JEolus,  et  clauso  ventorum  carcere  regnet** 


VOL.  III.  .  3  L 


SHAKERS. 


Name,  Rise, andHead  . — The  enthusiasm  of 
this  sect,  which  seems  to  be  a  branch  of  the  JVdch 
Jumpers^  (whose  pecuHarities  have  just  been  con- 
sidered,) and  which  first  appeared  in  North  Ame 
rica,  in  1774,  is  vented  in  jumping,  dancing,  and 
violent  exertions  of  the  body,  which,  bringing  on 
shaking  or  shuddering,  as  if  under  an  ague,  occa- 
sioned their  being  termed,  in  that  country,  'Sha- 
kers.— Aiwa  Leese,  or  Lecos,  whom  they  style  the 
Elect  Ladijy  was  the  founder  and  head  of  their  first 
society,  at  Harvard,  Massachusets ;  or,  according 
to  Hannah  Adams,  at  A^isqueimia,  above  Albany, 
in  the  state  of  New  York,  "  \vhence  they  have 
spread  their  doctrine,  and  increased  to  a  conside- 
rable number.*'  A.  Leese  died  in  1784,  when 
her  power  devolved  on  James  fVJiitaker,  who  M'^as 
succeeded  by  Joseph  Meacham,  whom  they  look 
up  to,  not  only  as  their  head,  but  also  as  a  prophet. 
The  chief  elders  are  his  deputies  and  substitutes 
in  their  different  settlements. 

Tenets  and  Peculiarities. — The  Shakers 


SHAKERS.  447 

assert  that  A.  Leese  was  the  woman  spoken  of  in 
the  12th  chapter  of  the  Heve/ations  ; — that  she  spoke 
seventy-two  tongues,  and  that  though  those  tongues 
were  unintelHgible  to  the  Hving,  she  conversed  with 
the  dead,  who  understood  her  language. 

They  further  add,  that  she  was  the  mother  of  all 
the  elect;  that  she  travailed  for  the  whole  world; 
and  that  no  blessing  can  descend  to  any  person  but 
only  by  and  through  her,  and  that  in  the  \\'ay  of 
her  being  possessed  of  their  sins  by  confessing  and 
repenting  of  them,  one  by  one,  according  to  her 
direction. 

The  tenets  which  peculiarly  distinguish  them 
are  comprised  in  seven  articles. — They  believe 
and  assert, 

1st,  That  the  first  resurrection  is  already  come ; 
tliat  now  is  the  time  to  judge  themselves;  and  that, 
under  this  new  dispensation,  the  people  of  God  are 
not  to  be  guided  by  the  written  word,  but  by  the 
immediate  influences  of  the  Holy  Ghost. 

2d,  That  they  have  power  to  heal  the  sick,  to 
raise  the  dead,  and  to  cast  out  devils.  This  they 
say  is  performed  by  the  preaching  of  the  word  of 
God,  when  it  is  attended  with  the  divine  power — 
the  wonderful  energy  and  operation  of  the  Holy 
Spirit,  which  performs  those  things,  by  healing  the 
broken-hearted — raising  up  those  who  are  dead  in 
trespasses  and  sins  to  a  life  of  holiness  and  righte- 
ousness, which  causes  the  devils  to  be  cast  out. 
St.  Matth.  X.  8. 


448  SHAKERS. 

3d,  That  they  have  a  correspondence  with  an- 
gels, the  spirits  of  the  Saints,  and  their  departed 
friends.  This  they  attempt  to  prove  from  1  Cor. 
xii.  8—10. 

4th,  That  they  speak  with  divers  kinds  of  tongues 
in  their  pubhc  assembhes.  This  they  think  is  done 
by  the  divine  power  and  influence  of  the  Holy 
Spirit. 

5th,  That  it  is  lawful  to  practise  vocal  music, 
with  dancing,  in  the  Christian  churches',  if  it  be 
practised  in  praising  the  Lord. 

6th,  That  they,  being  the  children  of  the  resur- 
rection, must  neither  marry  nor  be  given  in  mai"- 
riage;  but  that  their  church  is  come  out  of  the 
order  of  natural  generation,  to  be  as  Christ  was ; 
and  that  those  who  have  wives  be  as  though  they 
had  none ; — that,  by  these  means,  heaven  begins 
upon  eartli,  Sec. 

They  suppose  that  some  of  their  people  are  of 
the  number  of  the   144,000,  who  were  redeemed 
from  the  earthy  that  were  not  defiled  with  women.^ 

7th,  That  the  word  ci^crlasting^  when  applied  to 
the  punishment  of  the  wicked,  refers  only  to  a  limit- 
ed space  of  time ;  excepting  in  the  case  of  those  who 
fall  from  their  sect;  but  for  such  "  there  is  no  for- 
giveness^  neither  in  this  worlds  nor  in  that  which  is 
to  comeP  To  prove  this,  the)-  quote  St.  Matth. 
xii.  32. 


*  As  marriage  is  prohibiied  by  iheni,  and  married  per- 
sons are  admitted  to  become  members  only  on  condition 
that  they  renounce  each  oihcr,  tlieir  Society  is  recruite«< 
merely  by  proselytes. 


SHAKERS.  449 

The  Shakers  also  maintain  with  the  Quakers, 
that  is  is  unlawful  to  swear,  game,  or  use  compli- 
ments to  each  other ;  and  that  water  baptism  and 
the  Lord's  Supper  are  abolished. 

They  deny  the  imputation  of  Adam's  sin  to  his 
posterity ;  and  they  seem  to  be  less  Calvinists  in 
other  respects  likewise,  than  their  brethren,  the 
Jumpers^  in  Wales. 

Their  form  of  government  is  said  to  be  republi- 
can, under  the  chief  elder,  whom  they  elect,  and 
whose  power  is  unlimited. 

Like  the  Moravians,  they  are  divided  into  class- 
es, and  subordinate  to  the  chief  elder  are  inspect- 
ors of  all  classes,  invested  with  different  degrees  of 
authority. 

Their  discipline  is  founded  on  the  supposed 
perfection  of  their  leaders.  Confession  is  made  of 
eveiy  secret,  by  all,  from  the  oldest  to  the  young- 
est ;  and  the  people  are  made  to  believe  that  they 
are  seen  through  in  the  gospel  glass  of  perfection  by 
their  teachers,  who  behold  the  state  of  the  dead, 
and  innumerable  worlds  of  spirits,  good  and  bad. 

They  are  taught  to  be  very  industrious,  tliat 
they  may  be  able  to  conti'ibute  to  the  general 
fund,  and  some  are  said  to  devote  their  whole  sub- 
stance to  the  Society. 


450  SHAKERS. 

They  send  missionaries  through  the  country  to 
make  proselytes ;  and  their  meetings,  which  some- 
times continue  "  day  and  night  for  a  considerable 
time,"  are  often  attended  by  converts  from  a  great 
distance,  who,  stay  from  "  two  to  twenty  days." 

In  these  meetings  they  have  praying,  preaching, 
singing  and  dancing;  the  men  in  one  apartment, 
tlie  women  in  another. 

They  vary  their  exercises  of  devotion.  Their 
heavy  dancing,  as  it  is  called,  is  performed  by  a 
perpetual  springing  from  the  house  floor,  about 
four  inches  up  and  down,  both  in  the  men's  and 
women's  apartment,  moving  about  with  extraordi- 
nary transport,  singing,  sometimes  one  at  a  time, 
and  sometimes  more.  They  sometimes  clap  their 
hands,  and  leap  so  high  as  to  strike  the  joists 
above  their  heads.  This  elevation  affects  the 
nerves  so  that  they  have  intervals  of  shuddering, 
as  if  they  were  in  a  violent  fit  of  the  ague.  They 
even  throw  off"  their  outside  garment  in  these  exer- 
cises, and  spend  their  sti'ength  very  cheerfully  in  this 
way ;  and  when  their  chief  speaker  calls  for  their 
attention,  after  joining  in  prayer  with  him,  or  list- 
ening to  his  harangue,  they  immediately  renew  their 
dancing  witli  increased  vigour. — "  Sometimes 
there  will  be  short  intermissions,  but  in  a  minute 
or  two  one  of  the  chiefs  will  spring  up,  crying, 
^  As  David  danced,  so  will  we  before  God :'  the 
others  follow  this   signal;   and  thus  alternately, 


SHAKERS.  451 

dancing,   praying,   and   singing,  they  pass  night 
after  night,  and  often  until  moming."* 

They  assert,  that  their  dancing  is  the  token  of 
the  great  joy  and  happiness  of  the  Jerusalem  state, 
and  denotes  the  victory  over  sin. — One  of  their 
most  fa\ourite  exertions  is  turning  round  very 
s\A  iftly  for  an  hour  or  two;  and  this,  they  say,  is  to 
shew  the  great  power  of  God. — They  sometimes 
fall  on  their  knees,  and  make  a  sound  like  the  roar- 
ing of  many  waters,  in  groans  and  cries  to  God,  as 
they  say,  for  the  wicked  world  who  persecute  them. 

Such  is  the  account  which  different  wTiters  have 
given  of  this  sect ;  but  others  observe,  that  though, 
at  first,  they  used  these  violent  gesticulations,  now 
they  have  a  regular,  solemn,  uniform  dance ^  or  ge- 
nuflexion, to  as  regular,  solemn,  a  hymn,  which  is 
sung  by  the  elders,  and  as  regularly  conducted  as  a 
proper  band  of  music." 

See  a  curious  account  of  this  sect  in  the  first 
volume  of  Travels  through  America^  by  the  Duke 
de  la  Rochefoucault.  See  also  Hannah  Adams's 
Vie^v  of  ReligionSy  and  the  New  York  Theological 
Magazine,  for  November  and  December,  1795. 
Nor  have  they  wanted  more  professed  historians, 
for  accounts  of  them  have  been  written  by  Rath- 
burn,  Taylor,  and  JFest. 

*  Janson's  Stranger  in  America,  4lo,  1807  Mr.  J.  says, 
that  "  they  sini^  praises  to  David  during  ihc  flancing;hut  I 
could  not  Icarn  what  holy  man  or  saint  they  invoke  in  their 
shaking  fits." 


• 


DEISM,  AND  DEISTS. 


"  En*ant  veluti  in  mari  magno,  nee  quo  feruntur  intelligunt ; 
quia  nee  viam  cernunt,  nee  ducem  sequuntur." 

Lactantius. 


Names. — The  term  Deist  comes  from  the  La 
tin  word  Deiis,  a  God,  and  is  descriptive  of  those 
who,  denying  the  existence  and  tiecessitf/  of  any 
revelation,  profess  tobeheve  that  the  existence  of  a 
God  is  the  chief  article  of  their  behef. — The  same 
religionists  are  now  often  called  Injidels,  from  the 
Latin,  Injide/is,  on  account  of  their  incredulity,  or 
want  of  belief  in  the  Christian  dispensation  of  reli- 
gion. The  only  difference,  if  indeed  there  be  any, 
between  a  Deist  and  a  T/ieisf,  (which  comes  from 
the  Greek  term  eta,  God)  is,  that  the  latter  has  not 
had  revelation  proposed  to  him,  and  therefore  fol- 
lows tlie  simple  light  of  nature  and  tradition. 

The    Free-thinkers   (improperly  so   called)    of 
the  last  century  set   out  with  the   principles  of 

VOL.   III.  3  J€ 


454  DEISM, 

Deism,  but  did  not  stop  there,  for  they  afterwards 
made  rapid  approaches  towards  Atheism  and  Scep- 
ticism ;  and  this,  it  is  to  be  feared,  is  too  common- 
ly the  case  with  Deists  in  general,  as  no  system  of 
principles,  after  having  dismissed  those  of  Christi- 
anity, will  come  recommended  by  sufficient  autho- 
rity to  establish  belief. 

Rise,  Progress,  and  History. — If  antiqui- 
ty in  matters  of  religion  be  a  sure  sign  of  Ortho- 
doxy, Deism  must,  without  doubt,  claim  our  at- 
tention ;  for,  according  to  Dr.  Hodges,  "  it  was 
very  near  coeval  with  Revelation.  Upon  the  de- 
claration of  God's  will  to  Adam,  and  the  terms 
of  his  acceptance,  the  founder  of  Deism  appear- 
ed to  contradict  and  oppose  the  divine  precepts. 
Hath  God,  says  he,  said,  '  ye  shall  not  eat  of  every 
tree  of  the  garden  ?  And  the  woman  said,  &c. 
And  the  Serpent  said  unto  the  woman,  ye  shall 
not  surely  die.'  (Gen.  iii.  v.  1,  2,  3,  and  4,)  in- 
structing hereby  his  children  of  all  ages  in  that 
kind  of  sophistry  which  hath  been  used  to  evade 
and  pervert  the  plainest  doctrines  and  precepts, 
which  have  been  written  for  the  government  of  hu- 
man actions.'"'* 

However  strange  this  account  of  the  origin  of 
Deism  may  appear,  yet  the  Doctor  is  counte- 
nanced in  it  by  Dr.  Hicks,  who  seems  to  deduce 
it  from  the  same  source,  in  calling  the  Deists 

*  Prel.  Discourse  to  his  ElihUf  p.  8. 


AND   DEISTS.  455 

111  most  ages  of  the  Cliurch,  Deism  has  attended 
the  triumphs  of  Christianity,  either  as  a  captive,  a 
rebel,  or  an  enemy.  Some  Pagans,  in  the  evan- 
geUc  age,  preferred  a  rational  theism  to  an  absurd 
idolatr}',  and  became  proselytes  at  Jerusalem,  with- 
out udopting  the  Jewish  ritual.  Many  of  the  ex- 
iled Jews,  on  the  destruction  of  their  capital,  seem 
to  ha^-e  retained  no  other  peculiarity,  than  the  ex- 
clusive tenet  of  the  Divine  Unit)\  Both  Pagans 
and  Jews  of  this  cast  united  in  forming  a  sect,  but 
little  kno^vn  in  ecclesiastical  history,  the  Hypsista- 
rians,  or  Ccelicolee  of  the  3d  century.  These  were 
a  sect  of  Deists,  formed  by  such  of  the  Jews  and 
Gentiles  as,  deserting  the  religion  of  their  ancestors, 
substituted  naturalisrn  in  its  place.  Three  laws  of 
Honorius,  in  the  Theodosian  code,  were  directly 
formed  against  them ;  in  one  of  which,  he  ranks 
them  with  the  heathens,  as  Cromwell  did  our  Eng- 
lish Deists.* 

Although  deistical  principles  have  thus  been  of 
so  long  standing  in  the  world,  yet  it  was  not  till 
about  the  Reformation  that  their  abettors  were 
known  by  the  name  of  Deists. 

It  has  been  affirmed  by  some  that  we,  of  this 
nation,  are  entitled  to  the  distinction  of  havine  led 
the  way  to  the  rejection  of  Revelation.  We  have 
this  honour  given  to  us  (for  an  honour  they  esteem 
it,)  by  foreign  writers;  and,  what  is  worst  of  all,  we 

*  See  Apthorp's  Letters  on  Christianity,  p.  10.  &c. 


456  DEISM, 

are  applauded  for  it  by  such  men  as  D'Alembert 
and  Voltaire.  To  be  stigmatised  with  their  praise, 
and  for  such  a  reason,  is  a  disgrace  indeed;  and 
i^'- pudet  hac  opprohia^"^  &,c.,)  it  would  be  a  still 
greater,  if  we  could  not  justly  disclaim  and  throw 
back  from  ourselves  the  humiliating  and  ignomi- 
nious applause  which  they  would  inflict  upon  us. 
But  this,  I  aprehend,  we  may  effectually  do,  for 
there  appears  to  be  sufficient  ground  for  asserting, 
that  the  earliest  infidels  of  modern  times  were  to  be 
found,  not  in  this  island,  but  on  the  continent.  If 
we  may  credit  the  account  given  of  Peter  Aretin, 
(who  lived  and  wrote  in  the  14th  century,)  by  Mo- 
reri,  and  particularly  the  epitaph  upon  him,  which 
he  recites,  there  is  reason  to  believe  that  he  was  an 
infidel  of  the  worst  species ;  and  Viret,  a  divine  of 
great  eminence  among  the  first  reformers,  and  a 
friend  of  Calvin,  who  wrote  about  the  year  1563, 
speaks  of  a  number  of  persons,  both  in  France 
and  Italy,  who  seem  to  have  formed  themselves 
into  a  sect,  and  had  assumed  the  name  of  Deists, 
perhaps  with  a  view  to  cover  their  opposition  to  the 
Christian  Revelation,  under  a  more  specious  name 
than  that  of  Atheists. 

But  it  was  not  till  the  beginning  of  the  follow- 
ing century,  that  any  men  of  that  description, 
or  any  publications  hostile  to  Revelation,  appeared 
in  this  kingdom.  From  that  time,  indeed,  down 
to  the  present,  there  has  been  a  regular  succes- 
sion of  anti-christian  writers,  of  various  descrip- 
tions, and  various  talents,  whose  uniform  object 


AND    DEISTS.  457 

has  been  to  subvert  the  foundation  of  revealed  re- 
ligion.* 

"  Irreligion,  and  even  Atheism,  appeared  in  Ita- 
ly at  the  revival  of  letters,  partly  from  an  excessive 
fondness  for  the  ancient  philology,  and  principally 
from  the  disgust  which  elegant  and  polished  minds 
always  feel  at  the  follies  of  popular  superstition, 
then  at  their  height  in  the  unreformed  dominion  of 
Popery. 

"  In  England,  the  modern  Deism  is  the  offspring 
of  that  luxury  and  impiety,  a\  hich  succeeded  the 
great  rebellion.  The  first  assaults  on  revealed  re- 
ligion were  rude  and  tumultuary,  like  those  of  pea- 
sants and  barbarians.  Libertinism  began  the  at- 
tack, which  was  supported  by  the  aid  of  learning. 
Much  erudition  was  employed  on  both  sides,  in 
the  conduct  of  this  interesting  controversy  with  an 
Herbert,  a  Blount,  a  Toland,  a  Woolston,  a  Col- 
lins. 

"  While  the  philosopher  of  Malmesbury  (Hobbes) 
attempted  to  reason  Britons  out  of  their  faith  and 
freedom,  Shaftsbury  employed  the  finer  weapons 
of  wit  and  ridicule.  All  in  their  turns  have  been 
disarmed  of  tlie  power  of  doing  mischief.  It  was 
reserved  for  the  times  we  live  in,  to  assault  Christi- 
anity with  the  shining  and  specious  arms  of  elo- 
quence. 

"To  tlie  plebeian  style  of  Chubb  and  Morgan, 

*  See  Bishop  Poiicus's  Lectures  on  St.  Mattheiv,  vol.  ii 
p.  69,  &c. 


458  DEISM, 

to  the  thorny  erudition  of  Woolston  and  Collins, 
to  the  wit  and  ribaldry  of  Shaftsbury  and  Mande- 
ville,  have  succeeded  the  purity  and  elegance  of 
Voltaire,  the  cold  correctness  of  Hume,  and  the 
impassioned  delicacy  of  Rousseau.  In  this  great 
question,  Bolingbroke,  like  another  Messala,*  has 
displayed  the  richness  and  harmony  of  the  English' 
language.  Chesterfield  leaving  the  debate  about 
principles  to  the  metaphysic  of  his  noble  predeces- 
sor, has  availed  himself  of  equal  eloquence,  to  sub- 
vert our  morals.  His  popular  letters  are  a  com- 
plete example  of  human  corruption,  veiling  itself 
under  the  decent  exterior  of  false  virtue,  false  sci- 
ence, and  accomplishments  equally  brilliant  and 
deceitful. 

"  Our  antagonists  have  been  as  various  in  their 
mode  of  assault,  as  in  their  style  and  erudition. 
The  first,  and  still  the  most  considerable  of  the 
writers  against  Revelation,  made  their  objections 
in  form  to  its  capital  proofs,  the  evidence  of  pro- 
phecy, miracles,  and  doctrine ;  and  they  gave  oc- 
casion to  a  complete  defence  of  each.  Since  re- 
ligion has  been  found  impregnable  in  her  citadel, 
her  enemies  have  been  content  to  make  desultory 
attacks  on  the  mere  outworks,  and  have  exchang- 
ed the  open  war,  for  the  more  insidious  and  de- 
structive way  of  stratagem.  Not  to  wear  out  a  me- 
taphor too  obvious  in  Polemic  literature,  objections 
to  Revelation  have  been  of  late  proposed  obliquely, 

*  "  Messala  nitidus  et  candidus,  et  quodammodo  prae  se 
ferens  in  dicendo  nobilitalem  suam,  viribus  minor."  Quin- 
tiliarif  Lib.  10. 


AND  DEISTS.  459 

and  where  the  unsuspecting  reader  would  not  think 
to  find  them.  Writers  of  civil  history,  (as  Gib- 
bon, &c.)  have  stept  out  of  their  way,  to  asperse 
both  primitive  and  reformed  Christianity.  Irre- 
ligion  hath  appeared  in  the  flowery  dress  of  fable 
and  romance ;  and,  like  another  Circe^  hath  held 
forth  her  inchanted  cup  to  transform  men  into 
brutes.  At  this  very  time,  (1778)  we  see  the  ar- 
chimage  of  Infidelity,  (Voltaire)  presenting  to  a 
dissipated  public,  the  dotages  of  a  worn-out  ima- 
gination, in  every  fantastic  form  that  fiction  can 
assume.''* 

We  may  add,  that  the  same  insidious  mode  of 
assault  has  been  continued  to  this  day,  and  that  it 
has  been  found  so  far  successful,  as,  for  a  time,  to 
unchristian  France. 

Tenets. — It  is  no  easy  matter  to  ascertain  the 
peculiar  and  distinguishing  tenets  of  modem  De- 
ism, as  its  friends  seem  more  willing  to  tell  us 
what  they  disbelieve,  than  what  articles  they  retain 
in  their  creed.  With. an  axe  in  their  hand,  and 
a  \t\\  over  their  eyes,  they  throw  down,  overturn, 
and  destroy  every  thing,  without  building  up  any 
thing.  They  are  extravagant  in  their  encomiums 
on  natural  religion,  tliough  they  difi'er  mucli  re- 
specting its  nature,  extent,  obligation,  and  impor- 
tance. 

Dr.  Clarke,  in  an  unanswerable  treatise  against 
Deism,  divides  them  into  Jour  classes,  according 

*  Apt.horp's  Letters,  p.  ?,  8cc.     * 


460  I5EISM, 

to  the  less  or  greater  numloer  of  articles  comprised 
in  their  creed.  The  first  are  such  as  pretend  to 
believe  in  God  as  Creator  of  the  world,  but  denv 
his  providence.  The  second  admit  a  providence 
in  natural  things,  but  deny  it  in  the  moral  world. 
The  third  class  seem  to  have  right  apprehensions^ 
respecting  the  being  and  providence  of  God,  but 
deny  a  future  state,  believing  that  men  perish 
entirely  at  death.  Yet,  surely,  such  an  idea  can- 
not consist  with  right  notions  of  the  moral  perfec- 
tions of  God. 

Tht  fourth  class  of  Deists,  are  such  as  "believe 
in  the  existence  of  a  Supreme  Being,  together  with 
his  providence,  and  all  the  obligations  of  natural 
religion ;  but  so  far  only,  as  these  things  are  disco- 
verable by  the  light  of  nature  alone,  without  be- 
lieving any  Divine  revelation." 

These  last,  the  author  observes,  are  the  only 
true  Deists  ;  but  as  the  principles  of  these  men 
would  naturally  lead  them  to  embrace  the  Chris- 
tian Revelation,  he  concludes,  there  is  now  no  con- 
sistent scheme  of  Deism  in  the  world. 

Dr.  Clarke  then  adds  these  pertinent  remarks, 
mingled  with  a  becoming  severity  : — "  The  Hea- 
then Philosophers,  tliose  few  of  them  who  taught 
and  lived  up  to  the  obligations  of  natural  reli- 
gion, had  indeed  a  consistent  scheme  of  Deism  as 
far  as  it  went.  But  the  case  is  not  so  now ;  the 
same  scheme  is  not  any  longer  consistent  with  its 
own  principles;  it  does  not  now  lead  men  to  be- 
lieve and  embrace  Revelation,  as  it  then  taught 
them  to  hope  for  it.      Deists  in  our  days,  ^ho  re- 


»;$• 


AND  DEISTS.  4G1 

ject  Revelation  when  offered  to  them,  are  not  such 
men  as  Socrates  and  Cicero  were;  but,  under  pre- 
tence of  Deism,  it  is  plain  they  are  generally  ri- 
diculers  of  all  that  is  truly  excellent  in  natural  re- 
ligion  itself.  Their  trivial  and  vain  cavils,  their 
mocking  and  ridiculing  without  and  before  exami- 
nation, their  directing  the  whole  stress  of  objections 
against  particular  customs,  or  particular  and  per- 
haps uncertain  opinions  or  explication  of  opinions, 
without  at  all  considering  the  main  body  of  reli- 
gion ;  their  loose,  Miin,  and  frothy  discourses ;  and, 
above  all,  their  vicious  and  immoral  lives,  shew 
plainly  and  undeniably,  that  they  are  not  real 
Deists,  but  mere  Atheists,  and  consequently  not 
capable  to  judge  of  the  truth  of  Christianity." — 
P.  27. 

Indeed,  as  Mr.  Evans  remarks,  the  objections 
which  Deists  have  frequently  made  to  Revelation, 
affect  not  so  much  the  religion  of  Jesus  Christ,  as 
delivered  in  the  gospel,  as  the  al^uses  of  Christia- 
nity. Hence  reiterated  accusations  of  unfairness, 
in  their  objections  or  cavils,  have  been  brought 
against  the  generality  of  deistical  writers;  and 
with  this  palpable  injustice.  Lord  Bolingbroke, 
Voltaire,  and  Thomas  Paine,  stand  particularly 
charged.  The  taking  the  superstition,  the  ava- 
rice, tlie  ambition,  tlie  intolerance  of  Antichris- 
tianism  for  Christianity,  has  been  the  great  error 
upon  which  infidelity  has  built  its  system,  both  at 
home  and  abroad.  But,  \\ithout  doubt,  the  only 
just  and  honourable  \vay,  either  of  attacking  or  de- 
fending our  religion,  is  to  consider  it  simply  as  it 

VOL.  ju.  .3  N 


462  DEISM, 

is  contained  in  the  sacred  writings,  without  an} 
human  appendage  whatever. 

Ever^"  true  Deist  must  admit  the  possibility  of 
a  Revelation,  and,  of  course,  our  dispute  with  them 
turns  chiefly  on  the  necessity  and  the  evidences  of 
Revelation,  both  which  they  deny.  Dr.  Kant  and 
Dupuisy  indeed,  deny  the  possibility  of  it;  they 
must  therefore,  at  tlie  same  time,  deny  the  exist- 
ence of  a  God. 

It  is  perhaps  no  inconsiderable  argument  for  the 
necessity,  if  not  a  fair  evidence  of  the  actual  exist- 
ence, some  time  or  other,  of  a  Revelation  from 
heaven,  that  a  belief  in  it  has  so  generally  prevail- 
ed in  the  world;  for  oracles  as  weW  as  sacrifices 
have  been  found  among  almost  all  nations  of  the 
earth.  So  that  Deists  are  condemned  equally 
with  Atheists,  by  the  general  voice. 

The  present  Deists  may  be  considered'  as  of 
two  sorts  only,  those  who  belie\  e,  and  those  who 
disbelieve  in  a  future  state.  Mr.  Wendebom 
thinks  that  in  En^gknd,  in  1791,  there  were  "  but 
very  few  immortal  Deists,"  i.  e.  of  tlie  former  sort. 
— Of  our  English  Deists,  and  their  principles,  we 
know  less  than  of  those  on  the  other  side  of  the 
water,  where  they  seem  to  have  renounced  every 
pretension  to  immortality     Their  systems. 

-"  Laugh  to  scorn  tli'  avenging  rod, 


And  hurl  defiance  to  the  throne  of  God; 
Shake  pestilence  abroad  with  madd'ning  sweep^ 
And  grant  no  pause — but  everlasting  sleep,  t 
Blood-guiltiness  their  crime  ;  with  hell  they  cope; 
.No  flesh,  no  spirit,  now  must  rest  in  hope." 

^  Pursuits  of  Literature. 


AND   DEISTS,  46 


o 


The  national  assembly  of  France,  in  1793,  abo- 
lished by  law^  a  futurity  of  existence.  They  de- 
creed also,  that  in  every  church-yard  trees  shall  be 
planted,  and  the  figure  of  Sleep  erected,  pointing 
to  the  tombs ;  and  tliis  sleep,  they  decree  to  be 
eternal.  And  "  on  the  burying  ground  in  Paris ^ 
and  many  districts  of  the  Republic,  this  inscription 
was  put  up : — 

"here  sleep  is  eternal!" 

A  specimen  of  the  modern  theology  of  the 
"  Most  Christian  Country^^  [Meliora  pii  docuere 
parenteSj)  may  be  found  in  the  following  passage, 
circulated  by  the  Convention,  and  extracted  from 
one  of  the  most  popular  and  authentic  papers  in  the 
reign  of  Robespierre. 

"  Provided  the  idea  of  a  Supreme  Being  be  no- 
thing more  than  a  philosophical  abstraction^  a  guide 
to  the  imagination  in  the  pursuit  of  causes  and  ef- 
fects, a  resting  place  for  the  curiosity  of  enquiring 
minds,  a  notion  merely  speculative^  and  from  which 
no  practical  consequences  are  to  be  applied  to  hu- 
man life,  there  can  be  no  great  danger  in  such  an 
idea. — But,  if  it  is  to  be  made  the  foundation  of 
morality  ;  if  it  is  to  be  accompanied  by  the  suppo- 
sition, that  there  exists  a  God,  who  presides  over 
the  affairs  of  the  Avorld,  and  rewards  or  punishes 
men  for  their  actions  on  earth,  according  to  some 
principle  of  retributive  justice;  there  can  be  no  opi- 
nion more  prejudicial  to  Society P 

To  dejM'ive  mankind  of  their  temporal  liberties 


464  DEISM, 

and  happiness,  is  no  doubt  a  crime  ; — to  weaken 
in  their  minds  the  sense  of  religion  and  dut}^  so  as 
to  set  them  loose  like  so  many  wild  beasts,  to  plun- 
der, massacre,  and  devour  one  another,  is  a  still 
greater  crime ; — but  to  extinguish  in  their  hearts 
«// sense  of  religion,  and  while  we  thereby  expose 
them  to  all  the  unheard  of  miseries  to  which  hu- 
manity is  subject,  to  filch  from  them  their  best  and 
dearest  hopes,  both  here  and  hereafter ; — This  is 
an  injury  to  humankind,  a  cruelty,  a  crime  of  so 
complicated  2^  nature,  that,  on  the  gi'eat  day  0/ re-^ri- 
butive  justice,  (a  day  which  ivill  come,  whether  we 
believe  it  or  no,)  it  shall  undoubtedly  not  fail  of  its 
just  reward. 

These  men,  and  such  men,  whether  they  may  be 
called  Deists,  Sceptics,  or  Atheists,  perhaps  have 
little  need  and  little  relish  for  the  consolations  of 
Religion.  "  But  let  them  know,"  says  Dr.  Beattie, 
*'  that,  in  the  solitary  scenes  of  life,  there  is  many  an 
honest  and  tender  heart  pining  with  incurable  an- 
guish, pierced  with  the  sharpest  sting  of  disappoint- 
ment, bereft  of  friends,  chilled  with  poverty,  racked 
with  disease,  scourged  by  the  oppressor,  whom 
nothing  but  ti-ust  in  Providence,  and  the  hope  of  a 
future  retribution,  could  preserve  from  the  agonies 
of  despair. 

"  And  do  they,  with  sacrilegious  hands,  at- 
tempt to  violate  this  last  refuge  of  the  miserable, 
and  to  rob  them  of  the  only  comfort  that  had  survi- 
ved the  ravages  of  misfortune,  malice,  and  tyranny! 
Did  it  ever  happen  that  the  influence  of  their  te- 


AND     DEISTS.  465 

nets  disturbed  the  tranquillity  of  ^•irtuous  retire- 
ment, deepened  the  gloom  of  human  distress,  or 
aggravated  the  horrors  of  the  grave  !  Ye  traitors 
to  human  kind,  ye  murderers  of  the  human  soul, 
how  can  ye  ans\ver  for  it  to  your  own  hearts*? 
Surely  every  spark  of  your  generosity  is  extin- 
guished for  e\er,  if  this  consideration  do  not 
awaken  in  you  the  keenest  remorse.'' 

The  log  in  the  fable  is  perhaps  as  ^  enerable  a 
deity  as  one  without  a  providence;  for  if  he  has 
no  concern  for  us,  it  is  ^evident  we  have  none  with 
him :  and,  as  Dr.   South  has  well  observed—"  If 
infidelity  can  persuade  men,  that  they  will  certain- 
ly die  like  beasts,  there  is  no  doubt  remaining  but 
that  thev  will  soon  be  brought  to  live  like  beasts 
also.''— While  the  infidel   glories  in  the   gloomy 
idea  of  annihilation  (and  without  doubt,  he  \\\\\  be 
annihilated  as  to  his  name)  and  acting  on  his  prin- 
ciples,  hastens  his  exit,  the   serious  Christian  is 
supported,  at  all  times,  by  the  cheering  hope  of  a 
glorious  immortality  after  death.— The  languag-e 
of  his  soul  is — 

"  O  may  the  grave  become  to  me 

The  bed  of  peaceful  rest, 
Whence  I  shall  gladly  rise  at  length, 

And  mingle  with  the  blest ! 
Cheer'd  by  this  hope,  with  patient  mind, 

I'll  wait  Heav'n's  high  decree, 
Till  the  appointed  period  come 
When  death  shall  set  me  free." 

Parap/irase  on  Job  xiv. 


466  DEISM 


The  principles  of  Deism  admit  of  no  Sunday  or 
Sabbath,  and  of  no  Bible  but  the  universe.  "  The 
word  of  God,*'  says  T.  Paine,  "  is  the  creation  we 
behold."*  Their  Deity,  whoever  he  be,  cannot 
be  the  God  of  Christians,  for  the  Scripture  says, 
"  he  that  denieth  die  Soiiy  denieth  also  the  Father ^ 
When  their  principles  are  considered,  the  term 
Idolists  may  perhaps  be  allowed  to  be  more  de- 
scriptive of  them  than  Deists^  and  their  religion 
may  with  propriety  be  defined  that  worship  which 
the  imaginatioji  pays  to  human  reason.  The  object 
of  it  must  be  allowed  one  attribute  which  is  inse- 
parable from  Deity,  I  mean  invisibility,  for  their 
idol  cannot  be  seen.  There  is  an  internal  as  well 
as  external  idolatiy. 

With  them  human  reason  is  paramount  in  all 
matters  of  religion.  They  o\vn  no  other  authori- 
ty; and  while  they  refuse  every  other  "lamp  unto 
their  feet,  and  light  unto  their  paths,"  her  they  will 
follow  wherever  she  is  pleased  to  lead  the  way — 
"  Qiia  via  difficilis,  quacpte  est  via  nulla  sequunturP 

Yet,  strange  to  tell,  were  we  to  seek  for  prin- 
ciples proceeding  from  mental  debility  and  ex- 
pressive of  it,  we  should  no  where  find  them  so 
readily  and  so  frequently  as  among  "  Those  pom- 
pous sons  of  reason  idolised^  What  Cicero  ob- 
ser\  ed  of  the  ancient  philosophers,  holds  equally 
true  respecting  the  fsoi-disantesj  philosophers  of 
the  present  day,  for  there  is  no  absurdity  so  ex- 

*  See  his  Creed  in  the  Monthly  Rev.  for  1794>  v.  14.  p. 
349. 


AND  DEISTS.  467 

ti'avagant  which  reason  has  not  taught  them  to 
adopt. — "  She  lias  persuaded  some,  that  there  is  no 
God;  others,  that  there  can  be  no  future  state. 
She  has  taught  some,  that  there  is  no  difference  be- 
tween vice  and  virtue ;  and  that  to  cut  a  man's 
diroat,  or  to  reheve  his  necessities,  are  actions  equal- 
ly meritorious.  She  has  convinced  many  that  there 
can  be  no  such  thing  as  soul  or  spirit,  contrary  to 
there  .own  perceptions ;  and  others,  no  such  thing 
as  matter  or  body,  in  contradiction  to  their  senses. 
— By  analyzing  all  things,  she  can  shew  that  there 
is  nothing  in  any  thing ;  by  perpetual  sifting,  she 
can  reduce  all  existence  to  the  invisible  dust  of 
Scepticism ;  and,  by  recurring  to  first  principles, 
prove  to  the  satisfaction  of  her  followers,  that  there 
are  no  principles  at  all."* 

"  Deisfn,  so  called,"  says  the  late  re\'erend  and 
excellent  Mr.  William  Jones,  "  is  a  religion  with- 
out Christianit}' ;  it  has  neither  the  Father,  the  Son, 
nor  the  Holy  Ghost,  into  nhose  name  Christians 
are  baptised.  It  has  no  sacraments,  no  redemp- 
tion, no  atonement,  no  church  communion,  and 
consequently  no  charity ;  for  charity  is  the  love  and 
unity  of  Christians  as  such.  A'atural  Religion  is 
but  another  name  for  Deism;  it  is  the  same  thing 
in  all  respects. — Therefore,  to  recommend  mora! 
duties  on  the  gi'ound  of  Natural  Religion,  is  to 
preach  Deism  from  a  pulpit."f 

*   Mr.  S.  Jenyns  On  the  Christian  Reiiffzon,  p.  120. 

t  Essay  on  the  Church. — Some  admiralile  Strictures  or* 
the  nature  and  pievalenre  of  modn-n  Deism,  muy  be  seen 
in  iiishop  Porieus's  Charge^  for  tlje  year  1794. 


468  DEISM, 

Atheism,  Deism  and  Christianity,  as  to  the  obli- 
cjations  of  morality,  may  be  distinguished  thus : — 
To  do  actions  because  they  are  light  in  themselves, 
is  to  be  governed  by  the  obligations  o^  moral  fitness  ^ 
which  is  moral  virtue^  properly  so  called,  and  equal- 
ly binds  the  whole  species,  considered  as  men,  or 
moral  agents. — Atheists  may  be  governed  by  moral 
fitness;  and  probably  tf?7/,  when  there  is  no  temp- 
tation to  hinder  them  :  but  religion  whether  natiwal 
or  revealed^  obliges  men  to  do  actions,  not  because 
they  are  fit  and  proper^  but  because  they  are  com- 
manded.— Deism  consists  in  being  governed  by  the 
obligations  of  natural  religion.  Natural  religion 
consists  in  obedience  to  the  will  of  God,  as  made 
known  by  the  light  of  nature  and  reason ;  and 
Christianity  consists  in  obedience  to  the  same  will, 
as  made  kno^ni  bv  the  Revelation  of  Jesus  Christ. 

"  There  is  nothing  in  Deism  but  what  is  in 
Christianity:  but  there  is  much  in  Christianity, 
which  is  not  in  Deism.  The  Christian  has  no  doubt 
concerning  a  future  state ;  every  Deist,  from  Plato 
to  Thom.as  Paine,  is  on  this  subject  overwhelmed 
with  doubts  insuperable  by  human  reason.  The 
Christian  has  no  misgivings  as  to  the  pardon  of 
penitent  sinners,  through  the  intercession  of  a  me- 
diator ;  the  Deist  is  harassed  w  ith  apprehension  lest 
the  moral  justice  of  God  should  demand,  with  inex- 
orable rigour,  punishment  for  transgression.  The 
Christian  has  no  doubt  concerninc;  the  lawfulness 
and  the  efficacy  of  prayer  ;  the  Deist  is  disturbed 
on  this  point  by  abstract  .considerations  concerning 
the  goodness  of  God,  which  wants  not  to  be  en- 


AND   DEISTS.  469 

ti'eated;  concerning  his  foresight,  A\hich  has  no 
need  of  our  information;  concerning  his  immuta- 
bility, ^\  hich  cannot  be  changed  through  our  sup- 
pHcation.  The  Christian  admits  the  providence 
of  God,  and  the  liberty  of  human  actions;  the 
Deist  is  involved  in  great  difficulties,  ^^  hen  he  im- 
dertakes  the  proof  of  either.  The  Christian  has 
assurance  that  the  Spirit  of  God  will  help  his  infir- 
mities; the  Deist  does  not  deny  the  possibility  that 
God  may  have  access  to  the  human  mind,  but  he 
has  no  ground  to  believe  the  fact  of  his  either  en- 
lightening the  understanding,  influencing  the  will, 
or  purifying  the  heart."^' 

Sect. — A  kind  of  Deists  arose  in  France  durine 
the  late  revolution,  and  assumed  to  themsehes  the 
name  of  Theophilanthrnphts. 

This  word  is  a  compound  term,  derived  from 
the  Greek,  and  intimates  that  they  profess  to  be 
"  lovers  of  God  and  humankind.''''  Their  common 
principle  is  a  belief  in  the  existence,  perfections, 
and  providence  of  God,  and  in  the  doctrine  of  a 
future  life ;  and  their  rule  of  morals  seems  to  be 
love  to  God  and  good- will  to  men. — "  The  tem- 
ple, the  most  worthy  of  the  Di\  init}',  in  the  eyes 
of  the  Theophilanthropists,  is  the  Universe.  .Vban- 
doned,  sometimes  under  the  vault  of  heaAcn,  to 
the  contemplation  of  the  beauties  of  nature,  they 
render  its  Author  the  homage  of  adoration  and  of 
gratitude.     They  nevertheless  have  temples  erect- 

*  Bishop  Watson's  Eighth  Letter  to  Thonios  Paine. 
VOL.  III.  3  o 


470  DEISM, 

ed  by  the  hands  of  men,  in  which  it  is  more  com 
modious  for  them  to  assemble  to  Hsten  to  lessons 
concerning  his  wisdom.  Certain  moral  inscrip- 
tions, a  simple  altar  on  which  they  deposit,  as  a 
sign  of  gratitude  for  the  benefits  of  the  Creator, 
such  flowers  or  fruits  as  the  season  affords,  a  tri- 
bune for  the  lectures  and  discourses,  form  the 
whole  of  the  ornaments  of  their  temples." 

It  would  appear  that  in  Paris,  and  perhaps  in 
other  places,  they  sometimes  used  to  meet  in  the 
churches;  for  we  learn,  that  in  October,  1801, 
they  were  prohibited  from  doing  so  for  the  future. 

See  Mr.  Evans's  Sketchy  or  the  Manual  of  the 
Sect^  published  by  Mr.  John  Walker,  author  of 
the  Universal  Gazetteer.  Mr.  W.  observes,  that 
they  multiply  rapidly,  and  are  exceedingly  crowd- 
ed. They  conceive  their  religion,  i.  e.  natural  re- 
ligion^ and  their  worship,  to  be  the  same  with  those 
of  the  first  human  beings  of  which  history  has  pre- 
served the  remembrance.  "  The  sages  of  all  na- 
tions, say  they,  have  not  ceased  to  profess  them, 
and  they  have  transmitted  them  down  to  us  with- 
out  interruption."" "  Our   principles    are    the 

eternal  truth;  they  will  subsist  whatever  individu- 
als may  support  or  attack  them,  and  the  efforts  of 
the  wicked  will  not  even  prevail  against  them." 
Manual,  in  fin. 

Mr.  Belsham,  in  his  answer  to  Mr.  Wilberforce, 
speaking  of  this  new  French  sect  of  Deists,  says 
— "  Its  professed  principles  comprehend  the  es- 


AND  DEISTS.  471 

sence  of  the  Christian  religion ;  but  not  admitting 
the  resurrection  of  Christ,  the  Theophilanthropists 
deprive  themselves  of  the  only  solid  ground  on 
which  to  build  the  hope  of  a  future  existence." 

It  perhaps  did  not  occur  to  Mr.  B.  in  making 
this  observation,   that  it  gives  us  occasion  to  re- 
mark the  near  alliance  between  Socinianism  and 
Deism ;  and  should  he  ever  come  to  view  Christi- 
tianity  in  what  we  conceive  to  be  the  true  light,  he 
will  then  be  very  far  from  thinking  that  its  essence 
is   comprehended   in    Theophilanthropism.       We 
may  admit  the  practical  tendency  of  this  sect,  yet 
we  cannot  but  lament  the  defects  by  which  it  stands 
characterised.     It  w^ants  the  broad  basis  of  Revela- 
tion which  would  give  truth  and  stability  to  its 
doctrines,  authority  and  energy  to  its  precepts,  the 
precious  promises  of  pardon  and  grace,  and  the 
glorious  discoveries  of  immortality ! 

Worship. Excepting    among  this   sect  of 

Deists,  we  hear  but  little  of  their  religious  worship ; 
but  of  their  endeavouring  to  abolish  all  worship, 
except  perhaps  that  of  reason,  we  have  heard  much 
of  late.  Thus  "  under  the  third  assembly  in  the 
time  of  Herbert  and  Robespierre,  France  recog- 
nises no  other  worship  but  that  of  reasonP 

"It  is  at  once  the  religion  of  the  Sophister, 
whose  reason  tells  him  that  there  is  a  God,  as  well 
as  of  him  whose  reason  tells  him  that  there  is  no 
God :  It  is  the  religion  of  the  Sophister  adoring 
himself,  his  own  reason,  or  his  supposed  wisdom ; 


472  DEISM, 

*  as  it  is  that  of  the  vain  mortal  in  dehrium ;  never- 
theless this  is  the  only  rehgion  tolerated  by  the  Ja- 
cobin equal  and  free.'^* 

"  The  Rev.  Mr.  David  Williams"  opened,  in 
1776,  a  chapel  in  Margaret  Street,  Cavendish 
Square,  London,  in  which  the  devotion  was  to  be 
conducted  on  the  general  principles  of  piety  and 
morality,!  without  respect  to  any  supernatural  Re- 
velation, or  any  doctrines  peculiar  to  Christianity  ; 
but  after  four  years  it  was  shut  up,  as  it  is  suppo- 
sed, for  want  of  proper  support. 

From  this  and  other  schemes  of  the  same  kind 
more  lately  attempted  in  France,  it  would  appear, 
that  where  there  is  no  belief  of  revealed  religion, 
there  will  be  no  zeal  for  any,  sufficient  to  keep  up 
any  form  of  worship. 

See  "  An  Accoimt  of  the  Island  of  Veritas y  with 
the  Form  of  their  Liturgy ^  and  a  full  Relation  of 
the  Religious  Opinions  of  the  Veritasians^  in  four 
Deistical  Sermofis.^' — Prayer  and  Confession  be- 
long only  to  us  sinners  ;  it  might  therefore  be  ex- 
pected that  Deists  were  noted  for  Praise^  but  does 
experience  shew  that  this  is  the  case  ? 

For  some  of  their  notions  on  the  subject  of 
Prayer,  see  Dr.  Leland's  Advantages  and  Necessity 
of  the  Christian  Revelation^  part  i.  chap.  18. 

*  Abbe  Barruel,  vol.  iv.  page  413. 

t  His  Lectures  were  afterwards  published  in  4to,  and 
entitled  "  Lectures  on  the  Universal  Principles  and  Duties 
of  Religion  and  Morality'* 


AND    DEISTS.  473 

Countries  where  found. — Deism  was  never 
the  established  religion  of  any  country  in  the  world; 
but  there  are  few  civilised  nations,  where  its  open 
or  secret  abettors  may  not  be  found,  more  or  less, 
at  this  day.  In  every  quarter  of  the  globe,  it  may 
rank  amongst  its  adherents  not  a  few  of  the  men  of 
pleasure, — of  the  men  of  the  world, — and  of  those 
who  are  not  so  much  learned  men,  as  mere  preten- 
ders to  learning. — Many  f^uropeans,  and  of  Euro- 
pean extraction  in  the  East  Indies,  are  said  to  have 
embraced  infidelity  ;  and  the  same  may  be  said, 
in  some  measure,  of  those  also  in  the  West  Indies. 
In  regard  to  the  United  States  of  America,  Dr. 
Priesdey  tells  us,  that  "  there  are,  I  believe,  in 
these  States  fewer  professed  unbelievers  tlian  in 
any  other  Christian  country."* 

In  Mohammedan  counti'ies,  and  especially  in 
Turkey  and  at  Constantinople,  there  are  a  great 
many  persons  of  note  and  figure,  who  call  them- 
selves the  Muzerim,  i.  e.  "  lue  have  got  the  secret^^ 
and  their  secret  is,  that  they  reject  the  whole  frame 
of  tlie  Mohammedan  religion  ;  and  indeed,  by  their 
way  of  reasoning,  they  seem  to  deny  the  certainty, 
usefulness,  and  necessity  of  all  Revelation  whatso- 
ever, and  may  therefore  be  ranked  in  the  number 
of  Deists. 

The  IFahabees,  also,  a  sect  which  sprung  up  in 

•  History  of  the  Christian  Church,  vol.  iv.— A  happy 
change  this  for  the  better,  from  what  was  the  state  of  the 
American  Colonies  in  1701.  See  Archbishop  Drummond's 
Sermons^  p.  124. 


474  DEISM, 

the  midst  of  Arabia  about  the  middle  of  the  last 
century,  and  which  has  already  increased  to  80, 
or  90,000,  decidedly  avow  the  same  tenets,  insist- 
ing "  that  there  never  existed  an  inspired  work, 
nor  an  inspired  writer."  Having  taken  up  arms 
in  support  of  their  religion,  they  are  daily  carrying 
consternation  and  devastation  wherever  they  go; 
so  that  the  mighty  fabric  of  Mohammedism  which 
once  bade  defiance  to  all  Europe,  may  eventually 
fall  at  the  feet  of  these  Arab  reformers.  "  They 
have  already  produced  a  revolution  in  the  govern- 
ment of  Arabia ; — they  occupy  the  greatest  part  of 
the  country  from  the  Euphrates  to  Medina,  and 
have  lately  taken  possession,  with  infinite  blood- 
shed and  devastation,  of  this  holy  city  itself. — 
"  They  set  fire  to  it  in  various  places ;  destroyed 
the  mosques,  after  having  ransacked  them  of  their 
valuable  shrines  and  treasures ;  and  completely  de- 
molished the  tomb  of  the  Prophet."* 

But  it  is  in  Europe  where  Deism  has  taken  root 
downwards,  borne  fruit  upwards  in  its  greatest  per- 
fection, and  flourished  in  its  utmost  luxuriance.  On 
the  continent  of  Europe  its  fruits  have  lately  been 
exhibited  in  such  scenes  of  horror,  ruin,  devastation, 
and  bloodshed  as  are  not  to  be  parelleled,  in  the  an- 
nals of  the  world. 

The  age  in  which  we  live  has  been  called  the 
age  of  philososophy, — the  age  of  reason :  and  if  by 

•  See  Mr.  Faber's  General  and  Connected  Vietu  of  the 
Profiheciesy  vol.  ii.  p.  26,  &c.,  note. 


AND  DEISTS.  475^ 

reason  and  philosophy,  irreligion  be  understood,  it 
undoubtedly  merits  the  appellation ;  for  there  never 
was  an  age  since  the  days  of  our  Saviour  ;  never 
one  since  the  commencement  of  the  history  of  the 
world,  in  which  atheism  and  infidelity  have  been 
more  widely  disseminated,  or  more  generally  pro- 
fessed.— An  attempt  to  extirpate,  if  it  were  possi- 
ble, the  Christian  religion,  hath  been  carried  on  of 
late,  systematically  and  in  concerts  by  a  set  of  men, 
"  qui  Deum  ignorant,  et  qui  vocantur  phynsophi,^" 
(Irenaeus)  and  their  numerous  disciples,  emissaries, 
and  adherents. 

This  impious  enterprise,  if  it  did  not  originate, 
has  principally  disclosed  itself  in  France,  and  has 
been  conducted  chiefly  by  French  writers  in  their 
own  refined  language,  now  become  the  most  fa- 
shionable language  of  Europe.  The  dexterity  of 
management  in  this  insult  on  Christianity,  consists 
in  assaulting  the  popular  superstitions  of  popish 
countries ;  and  in  the  plausibility  of  certain  objec- 
tions, to  which  every  science  is  necessarily  sub- 
ject; while  the  positive  proofs  of  our  religion  re- 
main unshaken.  To  cany  on  this  design,  all  the 
sciences  have  been  pressed  into  tlie  service  of  infi- 
delity, in  an  enormous  Encyclopedia,  the  work  of 
the  whole  conclave. 

The  most  popular  writers  of  France,  Italy,  and 
Germany,  and  some  perhaps  of  Great  Britain,  took 
their  instructions  from  the  general  of  their  order. 
The  plan  was  fonned  with  a  subtility  and  diligence, 
which  emulates  that  of  the  Jesuits,  in  their  effort'^ 


476  DEISM 


to  support  the  tottering  throne  of  superstition ;  and 
the  execution  was  adapted  to  all  the  tempers  and  ca- 
pacities of  the  human  mind.   To  the  learned  and  in- 
quisitive, the  philosophic  and  metaphysical,  Deism 
hath  been  proposed  as  a  chain  of  reasoning,  ending 
in  materialism. — To  the  morose  and  melancholy, 
a  system  of  fatalism  hath  been  held  up,  which  too 
often  terminates  in  despair  and  suicide.     While 
the  far  greater  number  of  disciples  to  the  new 
philosophy,  have  been  confirmed  in  polished  luxu- 
ry and  unbounded  libertinism.     In  a  speculative 
view,  the  late  and  present  advocates  of  irreligion 
have  not  perhaps  made  any  real  improvement  on 
the  old  systems  of  infidelity ;  which  are   still  the 
magazines  that  fumish  this  beggarly  ti'oop,  who 
skirmish    in   borroAved  arms.      Practically,   they 
have  been  more  successful;  if  their  success  is  to 
be  estimated  by  the  calamities  of  the  age  and  the 
corruption  of  manners :  a  success,  of  that  exten- 
sive influence,  that  we  have  lived  to  behold  iiTe- 
ligion  and  anarchy  carrying  all  before  them,  and 
trampling   under   foot  every  thing  till  now  held 
sacred  among  men.    But,  happily  for  us,  irreligion 
hath  now  done  its  worst :  the  argument  is  exhaust- 
ed,   and   human   depravity  can   hai'dly  be   saga- 
cious enough  to  invent  new  sophisms,  impotently 
warring  against  the  gospel  of  truth.     Impiety  of 
late  hath  assumed  a  form  that  at  once  nauseates 
and  ten-ifies,  by  that  motley  dress  of  ridicule,  blas- 
phemy, and  barbarity,  in  which  her  friends  have 
exposed  her  to  the  abhorrence  of  all  serious  minds. 
— The  maniH'  evils  Avhich  flow  from  the  polluted 
source  of  irreligion — in  public  life,  depopulation, 


AND    DEISTS.  477 

war,  famine,  and  the  unnatural  connexion  of  pri- 
vate opulence  with  public  want; — in  domestic  cir- 
cles^ luxury,  injustice,  cruelty,  adultery,  duels,  sui- 
cide, and  the  like;  have  been  felt  to  such  a  degree 
as  to  have  brought  many  deluded  people  back  again 
to  a  more  sound  mind,  both  in  politics  and  religion. 
In  a  word,  the  conviction  of  the  falsehood  of  the 
new  philosophy  begins  to  gain  ground  from  the 
surest  monitor,  experience  of  its  mischievous  ef- 
fects. Christianity  has  long;  withstood  the  attacks 
of  argument,  it  hath  now  been  exposed  also  to  the 
utmost  diat  sophistry  and  human  force  could  effect 
against  it,  and  it  has  once  more  prevailed :  we  have 
then  this  circumstance  also  to  add  to  tlie  direct  evi- 
dences of  its  truth. 

According  to  Mr.  Levi,  many  Jews  of  the  pre- 
sent day  are  Deists  at  heart,  while  they  make  out- 
ward profession  of  the  religion  of  their  fathers. 

In  the  Prussian  dominions,  there  is,  or  was  late- 
ly, a  sect  called  Christian  Deists^  to  distinguish 
them  from  those  who  reject  Jesus  Christ  as  an  en- 
thusiast, or  an  impostor.  It  was  against  these 
Christian  Deists,  that  Frederick  William,  King  of 
Prussia,  gave  out  his  edict  in  1788.* 

Great  Britain  has  ever  been  famous  for  the  vari- 
ety of  its  religious  sects;  among  others,  it  hath 

*  See  Dr.  Erskine's  Sketches  of  Church  History,  vol.  i. 
p.  122. 

VOL,   ITT.  •  .'^    P 


478 


DEISM. 


long  been  a  nursery  of  Deism;  imd  it  was  the  opi- 
nion of  Voltaire,  and  others,  his  friends  on  the  con- 
tinent, that  its  abettors  in  this  country  were,  of  late, 
more  numerous  than  we  were  aware;  but  had 
this  their  opinion  been  well  founded,  their  wishes 
would  no  doubt  have  been  gratified,  in  seeing  it, 
before  now,  more  fully  confirmed. 

Thank  God,  the  enemies  of  religion  and  govern- 
ment are,  with  us,  both  few  in  number,  and  of  no 
repute  ;  and  let  those  who  boast  of  their  numbers 
or  abilities,  be  reminded,  in  the  language  of  the 
inimitable  Burke : — "  Because  half  a  dozen  grass- 
hoppers, under  a  fern,  make  the  field  ring  with 
their  importunate  chink,  whilst  thousands  of  great 
cattle,  reposed  beneath  tlie  shadoAv  of  the  British 
oak,  chew  the  cud  and  are  silent,  pray  do  not  ima- 
gine, that  those  who  make  the  noise  are  the  only 
inhabitants  of  the  field ;  that  of  course  they  are  ma- 
ny in  number;  or  that,  after  all,  they  are  other 
than' the  little  shrivelled^  meagre,  hopping,  though 
loud  and  troublesome,  insects  of  the  hour.'"* 

Systems  where  found,  and  Writers  pro 
ET  CON. — There  is  now  no  consistent  scheme  of 
Deism,  see  Dr.  Clarke,  as  above,  p.  460.  Survey 
the  whole  globe;  the  phantom  of  natural  Deism  is 
no  where  to  be  found,  but  is  the  mere  shadow  of 
revelation  in  Christian  countries,  and  would,  with 
equal  ingratitude  and  impiety,  assume  the  ho- 
nours of  the  substance,   whose  truth  it  mimics. 


*  On  the  Fienih  Revolution,  y).  127. 


AND   DEISTS.  479 

The  infidels,  educated  among  Christians,  owe  what 
learning  and  religion  they  have  to  Christianity,  and 
act  tlie  part  of  those  brutes  which,  when  thev 
have  sucked  the  dam,  turn  about  and  strike  her — 
•a^oA«KT<^8<r/v,  as  Pkito  says  of  his  disciple  Aristotle. 
It  is  acknowledged  even  by  Rousseau,  one  of  them- 
selves, that  what  our  infidels  call  natural  relicrion. 
IS,  in  a  great  measure,  derived  from  those  very 
Scriptures,  which  they  absurdly  and  wickedly  re- 
ject. 

It  is  not  meant  that  their  ideas  on  this  subject 
are  acquired  by  an  actual  perusal  of  the  Scriptures; 
in  this  study  it  is   to  be  feared  that  few  or  none  of 
them  ever  made  great  proficiency;   but  they  are 
derived  from  impressions  made  on  their  minds  in 
infancy  and  youth,  and  from  the  writings  and  the 
conversation  of  Christians.     Whatever  might  be 
the  operations  of  true  Deism  on  the  minds  of  Pa- 
gan philosophers,  that  can  now  avail  us  notliing  ; 
for  that  light,  which  once  lightened  the  Gentiles,  is 
now  absorbed  in  the  brighter  illumination  of  the 
gospel ;   infidels  can  now  form  no  rational  system 
of  Deism,  but  v,  hat  must  be  borrowed  from  that 
source,  and,  as  far  as  it  reaches  towards  perfection, 
must  be  exactly  the  same ;   and  therefore,  if  they 
•will  reject  Christianity,  they  can  have  no  religion 
at  all.     Accordingly  we  see,  that  those  who  fly 
from  this,  scarce  ever  stop  at  Deism,   but  hasten 
on  with  great  alacrity  to  a  total  rejection  of  all  reli- 
gious and  moral  principles  whatever. 

Our  natural  stock  of  knowledf^e  has  been  so 


480  DEISM, 

enriched  by  the  accumulated  influx  of  supernatu- 
ral instruction,  that  it  is  no  easy  matter  to  refer  oux 
tieasures,  each  to  its  proper  source. 

"  The  lights  of  reason  and  revelation  fall  upon 
our  path,  in  rays  so  blended,  that  we  walk  like  the 
summer-evening  traveller,  uho,  enjoying,  at  the 
same  time,  the  full  orb  of  the  moon,  and  the  sun's 
solstitial  twilight,  is  unable  to  ascertain  the  propor- 
tion in  which  he  is  indebted  to  each  of  these  hea- 
venly luminaries ;  and  some  of  us,  alas !  are  such  in- 
competent philosophers,  as,  because  the  greater  is 
below  the  horizon,  to  attribute  all  to  the  less.'** 

The  more  distinguished  advocates  for  Deism, 
are,  on  the  continent,  Bayle,  Voltaire,  and  his 
friend  Frederick  II.  King  of  Prussia ;  their  cotem- 
poraries,  Boindin,  Helvetius,  Diderot,  Maupertius, 
D' Argens,  Raynal,  Rousseau,  Condorcet,  D' Alefn- 
bert,  Mirabeau,  Boulanvilliers,  Duke  de  Choiseul, 
with  a  long  list  of  disciples  of  the  new  philosophy. 
The  late  constituent  assembly  at  Paris  were  almost 
ill  of  an  atheistical  or  deistical  cast. — In  Great 
Britain,  Lord  Herbert,  Natalis  Comes,  Hobbes, 
Toland,  Mandeville,  Woolston,  Collins,  Lords 
Shaftsbury,  and Bolingbroke,  Chubb,  Tindal,  Toul- 
min,  Morgan,  Blount,  Middleton,  Halley,  Hume, 
Gibbon,  Paine,  &c. 

The  last  of  these  was  a  man,  ^\'ho,  from  the 
lowest  origin,  raised  himself  to  some  distinction 

*  Dr.  Napleton's  Jdvicc  to  a  Student  in  the  University, 
pvJ02.—- See  also  Dr.  Balguy's  Tracts,  p.  295. 


AND   DEISTS.  481 

in  the  political  and  literary  \vorlcl,  by  his  bold  and 
impious  libels  against  government,  against  religion, 
and  the  holy  Scriptures  themselves.  In  these  \\Titings 
were  concentrated  all  the  malignity,  all  the  shrewd- 
ness, ail  the  sophistiy  of  his  numerous  predeces- 
sors;  and,  from  their  brevity,  their  plainness,  their 
familiarity,  their  vulgar  ribaldry,  their  bold  asser- 
tions, and  artful  misrepresentations,  they  were  bet- 
ter calculated  to  impose  on  the  ignorant  and  unin- 
formed, and  more  dangerous  to  the  principles  of 
the  great  mass  of  mankind,  than  any  publications 
that  this  country  ever  before  produced.     And  cer- 
tain it. is,  that  having  been  distributed  wbh  infinite 
industry  through  every  district  of  the  kingdom,  they 
did,  for  a  time,  diffuse  their  poison  far  and  wide, 
and  made  a  strong  and  fatal  impression  on  the  mul- 
titude.    But,  thanks  be  to  God !  they  at  lengtli 
providentially  met  with  talents  infinitely  superior  to 
those  of  their  illiterate  author,  which,  with  the  bles- 
sing of  heaven  upon  them,  gave  a  sudden  and  effec- 
tual check  to  the  progress  of  this  mischief,  and  af- 
forded a  striking  proof  of  the  truth  of  that  prophecy 
respecting  the  stability  of  our  religion,  "  that  the 
gates  of  hell  shall  never  prevail  against  it.*' 

Voltaire's  writings  have  unquestionably  produced 
more  infidels  among  the  higher  classes,  and  spread 
more  general  coiTuption  over  the  world,  than  all 
the  voluminous  productions  of  all  the  other  philo- 
sophists  of  Europe  put  together. 

On  the  other  hand,  see  a  piece  in  the  2nd  vo- 
lume  of  the    Scholar  Armed,  entitled,  "  Voltaire 


482  DEISM,   ■ 

DissecteiW^  where  it  is  said,  that  his  reason  "  was 
to  right  reason  what  a  monkey  is  to  a  man." — that 
his  learning  "  was  nothing  extraordinary :  he  had 
the  way  of  making  a  great  figure  with  a  Httle.  He 
affected  universahty;  but  it  does  not  appear  that 
he  was  deep  in  any  one  science," — that  his  rehgion, 
"  by  which  I  mean  his  speculations  about  the 
Deity,  (for  he  had  no  other)  was,  as  nearly  as  we 
can  discover,  the  same  with  that  of  the  Atheist 
Vanini," — that  he  was  "  as  unsound  in  his  meta- 
physics as  in  his  divinity," — that  he  was  "  as  fond 
of  levelling  in  learning  as  in  politics,"  and  that  his 
object  was  "  to  be  rid  of  truth  under  the  name  of 
error ;  and  to  this  all  his  artifices  ^vere  directed." 

"  With  a  strong  disposition  to  evil,  he  was  no 
friend  to  restraint  of  any  kind  :  so  he  abhorred  all 
but  the  law  of  liberty^  which  is  no  law  ;  and  all  go- 
vernment but  the  government  of  equality,  which  is 
no  government :  and  as  religion  is  the  support  both 
of  law  and  government,  he  hated  that  worst  of  all." 
— "  If  the  people  of  God  have  an  enemy,  Voltaire 
always  finds  in  that  enemy  something  congenial 
with  himself.  He  therefore  takes  part  with  the 
Egyptians  against  the  Jews,  with  the  Headiens 
against  the  Christians,  with  the  Sectaries  against 
the  Church,  with  the  Heretics  against  the  Scripture, 
and  with  Atheists  against  God ;  having  expressly 
defended  the  Atheist  Fanijii.''' — P.  334,  5,  &c. 

It  is  evident  that  Voltaire  was  not  a  Deist  only, 
but,  at  the  same  time,  a  Materialist,  a  Fatalist,  an 
Atheist,  and  a  Sceptic. 


AND   DEISTS.  483 

"  There  are  none  but  quacks  who  are  certain," 
(says  he,  wTiting  to  the  King  of  Prussia,  28th 
Nov.  1770,)  "  we  know  nothing  of  the  first  prin- 
ciples." And  again,  speaking  of  the  soul, — 
"  doubt  is  not  an  agreeable  state,  but  certainty  is  a 
ridiculous  one." 

Yet  this  is  the  Coryphaeus  of  the  sect,  the  man 
who  has  given  laws  and  religion  to  multitudes  in 
Europe,  for  more  than  half  a  century  pasrt.  The 
modem  soi-disaiites  philosophers,  alias  infidels,  on 
the  continent,  are  almost  all  his  disciples ;  judge 
then  of  their  improvements  in  philosophy,  politics, 
and  religion  ;  and  of  the  men  who  have  lighted  a 
torch  that  is  to  illuminate  mankind — "  ex  iino  disce 
omnes;^^ 

"  They  are  the  men  of  all  mankind  most  wise, 
And  when  ihey  die,  no  doubt  all  wisdom  dies." 

See  "  Lcs  Erreurs  de  Voltaire^''  by  the  Abbe 
Nonotte,  and  "  Voltaire  in  the  Shades,'^  or  Dia- 
logues on  the  Deistical  Conti'oversy. 

But  notwithstanding  their  numbers,  and  the  va- 
rious arts  they  have  used,  infidelity  has  not  been 
able  to  achieve  any  thing  which  may  recompense 
the  activity,  or  gratify  the  vanity  of  th^se  its  cham- 
pions and  abettors.  They  have  successfully  em- 
ployed the  arts  of  conversion  with  the  churlish 
misanthrope,  who  would  assimilate  the  character 
of  the  Deity  to  the  dark  and  unamiable  complex- 


484  DEISM, 

ion  of  his  own;  with  the  raw  and  conceited 
stripling,  who  disdains  to  tread  in  the  beaten  tiack 
of  opinion;  and  with  the  obdurate  hbertine,  who 
is  interested  in  weakeninjj  the  sanctions,  and  dis- 
proving  the  very  existence  of  a  law  by  which  he 
stands  condemned.  But  have  the  virtuous  and 
the  wise, — have  men  of  the  highest  rank  in  litera- 
ture, or  of  the  most  respectable  reputations  in  so- 
ciety, gone  over  to  their  party?  By  no  means. 
And,  if  great  and  good  men  yet  rank  themselves 
under  the  banners  of  Christianity,  when  they  may 
upon  conviction  desert  it  without  danger  and  with^ 
out  infamy,  a  strong  presumption  arises,  that  the 
truth  is  on  our  side,  and  that  the  cause  of  true  re- 
ligion has  been  abl)^  and  successfully  pleaded  by 
her  children. 

But  while  we  justify  the  ways  of  God,  we  mean 
not  to  speak  with  undistinguished  contempt,  or 
with  unrelenting  asperity,  of  every  man  by  \^'hom 
they  have  been  arraigned.  In  some  of  those  ^vho 
have  looked  upon  the  gospel  with  an  unfriendly 
eye,  we  readily  acknowledge,  and,  under  any 
other  circumstances,  we  should  warmly  admire, 
very  shining  abilities. 

We  mean  only  to  say  of  infidels  in  general, 
what  Dr.  Jortin  says,  when  speaking  of  those 
whom  this  countiy  has  produced,  that  *'  some  of 
them  have  been  ignorant  and  illiterate,  most  of 
them  a  sort  of  half-scholars,  and  retailers  of  se- 
cond-hand wares,  none  of  them  eminently  learned 


AND   DEISTS.  485 

or  contributors  to  the  advancement  of  erudition 
and  knowledge  in  any  material  article/'* 

A  few  of  them  indeed,  as  Lord  Herbert,  (the 
father  of  our  English  Deists,)  Hume,  and  Collins, 
are  allowed  to  have  been  moral  characters ;  but 
though  the  goodness  of  men's  nature  sometimes 
prevails,  through  God's  mercy  and  restraining  grace, 
over  the  ill  tendency  of  their  principles,  and  makes 
them  better  than  they  profess  themselves ;  most 
commonly  they  run  into  such  conduct,  as  must  be 
unwarrantable,  according  to  the  very  principles 
and  doctrines  they  have  embraced. 

But,  notwithstanding  the  cloud  of  doubts  and 
difficulties  which  these  men  have  been  so  long  ea- 
gerly collecting  around  them ;  in  these  latter  times, 
as  in  the  primitive  days  of  Christianity,  those  who 
have  sincerely  sought  after  truth,  must  have  found 
it  in  the  victorious  arguments  of  the  friends  of  the 
gospel,  opposed  to  the  sophisms  of  the  conspirators. 
And  it  may  be  said,  that  many  points  of  religion 
have  been  placed  in  a  clearer  light  than  they  had 
been  before,  by  the  modern  apologists. f 

Hence,  could  we  possibly  countenance  the  prin- 
ciple of  doing  evil  that  good  may  come,  we  should 
be  apt  to  say,  with  the  poet, — 

*  First  charge  to  the  Archdeaconry  of  London ,  in  the  7th 
volume  of  his  Sermons,  p.  373. 
t  See  above,  vol.  i.  p.  212. 
VOL.  III.  3  q 


486  DEISM, 

(^  Jam  nihil,  0-—-querimur  ;  scelera  i/isa,  nefasque, 
Hac  mercede  filacent." 

If  the  Celsi  and  Porphii  ii  have  been  thus  nu- 
merous, equally  so  ha\'e  been  the  Justins  and  Ori- 
gens;  who,  "  having  put  on  the  whole  armour  of 
God,  and  done  all  to  stand,"  have  stood  up  in  de- 
fence of  Christianity,  and  ably  warded  off  every 
blow  aimed  at  its  trutli,  or  its  importance  to  man- 
kind.— Among  them  may  be  ranked  the  venerable 
names  of  Grotius, — Leslie, — Ellis, — Addison, — 
Bentley, — Tillotson, — Stillingfleet, — Butler,— Wa- 
terland, — Leland, — Clarke, Sherlock, — Camp- 
bell,— Beattie, Bryant, — Newton, — Home, 

Watson,  and  Paley. 

Lords  Rochester  and  Lyttleton,  Sir  John  Prin- 
gle,  Charles  Gildon,  Gilbert  West,  and  Soame  Je- 
nyns,  Esqrs.,  were  all  converts  from  Deism,  and 
four  of  them  also  wrote  in  behalf  of  Christianity. 

A  sufficient  antidote  against  the  principles  of 
Deism,  may  be  found  in  Grotius  On  the  Truth  of 
tlie  Christian  Religion^ — Mr.  Leslie's  shoj-t  MetJiod 
with  the  Deists^  and  his  Truth  of  Christianity 
demonstrated. — Dr.  Ellis's  Kncrwledge  of  Divine 
Things  from  Revelation^  not  from  Reason  or  Na- 
ture.,— Dr.  Bentley's  Phileleutheros  JLipsiensis,  or 
Discouj'se  on  Free-  Thinkiiig. — Bishop  Stillingfleet's 
Oiigijies  Sacra^ — Bishop  Butler's  Analogy^ — Bish- 
op Warburton's  Viexv  of  Bolingbroke^ s  Philosophy^ 
— Mr.  Leland's  View  of  Deistical  Writers^ — Dr. 
Beattie's  Essay  on  Truths  and  his  Evidences  of 
the  Chmtian  Religion. — the  Sermons  preached  at 


AND  DEISTS.  487 

Boyle's  Lecture,  in  3  volumes  folio,  or  in  4  vo- 
lumes 8vo,  abridged  by  Mr.  Burnet, — and  Bishop 
Sherlock's  Sermons. 

I  will  only  further  add  on  the  subject  of  this  ar- 
ticle, that  the  Teylerian  Society  in  Holland  lacely 
gave  it  in  the  negative,  viz.  "  That  man  cannot 
come  to  the  knowledge  of  God  and  of  the  divine 
attributes  ^vithout  Revelation.'' — See  the  British 
Critic,  for  January  1799,  p.  94. 


ATHEISM  AND  ATHEISTS. 


"  Dies  alibi,  illic  nox  omnibus  noctibus  nigrior  densiorque."* 


Names,  &c. — The  word  Atheist  is  of  Greek 
original,  and  is  compounded  of  the  two  terms  «', 
negative,  and  e^c,  God,  signifying  xvithout  God. — 
In  the  strict  and  proper  sense  of  the  word  it  is 
characteristic  of  those  who  do  not  beheve  in  the 
existence  of  a  God,  or  who  own  no  being  superior 
to  nature.  The  same  rehgionists,  or  rather  anti- 
religionisfs^  liave  been  known  also  by  the  name 
of  Injidds;  yet  the  word  Injidel  is  not  confined 
to  Atheists  only,  but  is  now  commonly  used  to 
distinguish  a  more  numerous  sect,  and  is  become 
almost  synonimous  with  Deist.     Atheism  has  ever 

*  Thus  Pliny  describes  the  eruption  of  Vesuvius,  which 
.suffocated  his  uncle ;  and  the  description,  as  far  as  it  goes, 
seems  also  to  suit  the  frigid  zone  of  the  Religious  World, 
to  which  I  have  at  length  conducted  the  reader. 


ATHEISTS.  .  489 

been  so  unacceptable  to  mankind  in  general,  that 
its  abettors  have  frequently  assumed  a  name  more 
mild  than  that  of  Atheists.  Thus,  about  the  be- 
ginning of  the  last  century,  they,  as  well  as  the 
Deists,  styled  themselves //-<?<?M2;?/rer^,  and  of  late, 
they  have  adopted  the  name  o{  lUummati,  or  o^  Phi- 
losophei's. 

He  who  verily  disbelieves  the  existence  of  a 
God,  as  an  infinite,  intelligent,  and  moral  agent,  is 
a  direct  or  speculative  Atheist :  he  who  endeavours 
to  instil  Atheistical  principles  into  others,  though 
they  may  not  be  his  oAvn  principles ;  or  rather,  he 
who  confesses  a  Deity  and  providence  in  words, 
but  denies  them  in  his  life  and  actions,  is  a  practi- 
eal  Atheist. 

Although,  in  some  things,  both  these  are  close- 
ly united,  yet  in  many  things  they  differ,  and,  in 
some  respects,  they  are  quite  the  reverse.     Thus, 
the  speculative  Atheist  confesses  a  Deity  for  the 
most  part,  at  least,  in  his  life  and  actions,  but  de- 
nies  him  in  his  words;  on  the  conti-ary,  the  practi- 
cal Atheist  confesses  a  Deity  in  his  Avords,  but  de- 
nies him  in  his  life  and  actions.     The  former  is 
much  better  than  his  principles,   the  latter  much 
worse;  for  the  one  does  much  good,  which  his 
principles  do  not  enjoin,   while  the  other  does  a 
great  deal  of  evil,  which  his  principles  do  not  al- 
low.  .  The  former  is  2i  practical  Atheist  in  princi- 
ple,  the  latter  a  speculative   Atiieist  in   practice. 
The  error  of  the  former  seems  to  have  its  seat  in 
the  Jiead,  that  of  the  latter  in  tlie  heart;  for  the  one 
orenerallv  becomes  Atheist  froni  affecting  an  appeal 


490  ATHEISM,    AND 

to  his  understanding,  the  other  as  frequently  frofn 
following  the  dictates  of  his  will. 

Lastl} ,  the  former,  if  in  truth,  there  ever  have 
been  any  in  the  world,  has  been  peculiar  to  some 
ages,  yet  to  none  more  than  to  the  present;  the 
latter  hath  been  too  common  in  most  ages  of  tlie 
world. 

As  "far  as  conduct  is  concerned,  they  differ  only 
in  this,  that  the  conduct  of  the  practical  Atheist  is 
attended  with  greater  moral  depravity,  as  it  implies 
that  a  man  acts  contrary  to  the  conviction  of  his 
own  understanding. — "  There  is  but  one  thing  in 
the  world  worse  than  a  speculative  Atheist,"  says 
Picus,  Earl  of3Iirajidtila,  "  and  that  is  2i  practical 
Atheist.'' 

.  Rise,  Progress,  and  History. — When  and 
where  Atheism  first  took  its  rise,  I  do  not  pretend 
to  say.  That  it  existed,  in  some  sense,  before  the 
flood,  may  be  suspected,  both  from  what  we  read 
in  scripture,  and  from  heathen  tradition;  nor  is 
it  very  unreasonable  to  suppose  that  the  deluge 
was  partly  intended  to  evince  to  the  world  a  hea- 
\ enly  po\\er  as  Lord  of  the  Universe,  and  supe-, 
rior  to  the  visible  system  of  nature.  This  was  at 
least,  a  happy  consequence  of  that  fatal  catastro- 
phe; for,  as  Dean  Sherlock  observes,  "The  uni- 
Aersal  deluge  and  the  confusion  of  languages  had 
so  abundantly  convinced  mankind  of  a  Divine 
Power  and  Pro\  idence,  that  there  was  no  such 
creature  as  an  Atheist,  till  their  ridiculous  idola- 
tries had  tempted  some  men  of  wit  and  thought, 


ATHEISTS.  491 

rather  to  own  no  God,  than  such  as  the  heathens 
worshipped."* 

It  is  a  good  argument  ad-hominem,  against  the 
Atheists,    that    Lucretius   himself,    the    poet  of 
Atheism,  pretends  to  tell  us  when  Atheism  began, 
and  who  he  was,  who  first  dared  to  despise  and 
deny  the  being  of  a  God.     This,  he  says,  was  his 
hero  and  master,  Epicurus.      Yet  this  is  not  true 
in  fact.— What  Plato  tells  a  Young  Philosopher  of 
his  day  has  much  more  the  appearance  of  truth. 
— "  Not  thou  alone,-'   says  he,  "  nor  thy  friends, 
have  been  the  first  who  ha\  e  entertained  this" 
(atheistical)  "sentiment of  God  ;  but  from  time  im- 
memorial there  have  been  more  or  fewer  who  have 
laboured  under  this  disease."! 

Atheistical  principles  were  long  nourished  and 
cherished  in  Greece,  and  especially  among  the 
atomical,  peripatetic,  and  sceptical  philosophers : 
and  hence  it  is  that  some  have  ascribed  the  origin 
of  Atheism  to  the  philosophy  of  Greece;  and  if 
they  mean  that  species  of  refined  Atheism,  which 
contrives   any  impious  scheme  of  principles,  by 
which  it  attempts  to  account  for  the  origin  and  go- 
vernment of  the  world,  without  a  Divine  Being, 
they  are  certainly  in  the  right.     For,  notwithstand- 
ing there  might  have  been  in  former  ages,  and  in 
other  countries,  some  persons  ineligious  in  pnnci- 

»  On  Providence,  p.  204.— For  the  origin  of  Atheists, 
and  likewise  for  their  tenets,  consvilt  Bcntley  on  Free 
Thinking. 

■\  Be  I.egibns,  10. 


492  ATHEISM,   AND 

pie  as  well  as  in  practice,  yet  we  know  of  none  who, 
forming  a  philosophical  scheme  of  impiety,  and 
pretending  to  defend  their  hypotheses  by  principles 
of  reason,  grew  up  to'  a  sect  and  erected  colleges 
of  atheistical  learning,  till  the  arrogant  and  enter- 
prising geniuses  of  Greece  undertook  that  detest- 
able province.  Carrying  their  presumptuous  and 
ungoverned  speculations  into  the  very  essence  of 
the  Divinity,  and  straining  their  eager  sight  ta  pe- 
netrate the  pavilion  of  darkness  which  encircles  the 
eternal  throne,  at  first  they  doubted,  and  at  length 
denied,  the  existence  of  a  First  Cause  independent 
of  nature,  and  of  a  Providence  that  superintends 
its  laws,  and  governs  the  concerns  of  mankind. 

These  principles,  together  with  the  other  im- 
provements of  Greece,  were  translated  to  Rome ; 
and,  excepting  in  Italy,  we  hear  but  little  of  Athe- 
ism for  many  ages  after  the  Christian  ?era.  At 
Rome  an  infallible  iVtheist  occasionally  started  up, 
for  Popes  John  24th  and  Alexander  6th  are  both 
said  to  have  been  accused  of  the  crime.* 

Archbishop  Tillotson,  in  his  sermon  on  Prov. 
xiv.  34,  says,  "  For  some  ages  before  the  refor- 
mation, Atheism  was  confined  to  Italy,  and  had 
its  chief  residence  at  Rome.  All  the  mention  that 
is  of  it  in  the  history  of  those  times,  the  Papists 
themselves  give  us,  in  the  lives  of  their  own  Popes 
and  Cardinals,  excepting  two  or  three  small  phi- 

*  There  is  noilung  new  under  the  sun. — "  Caesar,  the 
high-priest,  was  perhaps  as  much  an  Atheist  as  any  man  of 
bis  own  or  any  times." — Jju/iorii,  p.  319. 


ATHEISTS.  493 

Ipsophers,  that  were  retainers  to  their  court.  So 
that  this  atheistical  humour  amongs  Christians 
was  the  spawn  of  the  gross  superstition  and  cor- 
rupt manners  of  the  Romish  Church  and  Court. 
And,  indeed,  nothing  is  more  natural  than  for  ex- 
tremes in  religion  to  beget  one  another,  like  the 
vibrations  oi  2i  pendulum ,  which,  the  more  violent- 
ly you  swing  it  one  way,  the  farther  it  will  return 
the  other.  But,  in  this  last  age.  Atheism  has 'tra- 
velled over  the  Alps  and  infected  France,  and  now 
of  late  it  hath  crossed  the  seas,  and  invaded  our 
nation,  and  hath  prevaile'd  to  amazement." 


But  to  this  able  writer,  in  conjunction  \vith  many 
other  clergy  of  the  establishment  and  others,  we 
owe  its  suppression  amongst  us;  for  they  pressed 
it  down  with  a  weight  of  sound  argument,  from 
which  it  has  never  been  able  here,  and  we  trust 
never  wili  be  able  in  this  nation,  to  raise  itself.  In- 
deed "  this  country,  thank  God,  is  not  a  soil  fitted 
for  so  rank  a  weed ;  where  scarce  one  solitary 
Atheist  has  appeared,  like  a  comet,  once  in  a  cen- 
turv,  and,  after  appalling  and  temfying  the  inhabi- 
tants with  a  tremendous  but  momentary  blaze,  has 
sunk  at  once  into  obscurity  and  oblivion.''* 

It  is  said,  that,  in  the  year  1623,  there  were  in 
Paris  alo?ie,  50,000  Atheists ;  but  had  this  been 
the  case,  their  principles  would  no  doubt  have 
unchristianed  France,  long  before  the  time  they 

*  Bishop  of  London's  Charge  for  1794. 
vofi.  III.  3  R 


494  ATHEISM, 

really  did  so.*  That  nation  has  tried,  of  late,  to 
govern  mankind  without  any  religion  at  all ;  to 
make  reason  the  only  object  of  worship,  and  philo- 
sophy the  only  guide  of  life.  But  the  experiment 
has  only  pro\'ed,  what  common  sense  might  have 
taught  them,  that  to  establish  Atheism  in  any  na- 
tion, is  a  vain  attempt;  for  mankind  in  general  will 
have  some  religion  whether  true  or  false. 

But"  modern  Atheism  is  not  confined  to  ci-devant 
most  Christian  ground;  we  have  reason  to  appre- 
hend that  the  abettors  of  Atheism  and  irreligion 
were  never  more  numerous,  nor  more  widely  scat- 
tered over  Europe,  than  of  late  years,  if  not  at 
this  present  day,  when  our  religion  suffers  with  its 
author,  between  two  thieves,  Atheism  and  Deism, 
and  it  is  hard  to  say  which  is  the  greater  enemy  of 
the  two. 

Tenets. — Atheism,  in  its  primary  sense,  is  a 
whole-length  picture  of  every  heresy  in  the  world; 
if  it  does  not  comprehend,  at  least,  it  goes  beyond 
them  all,  for  it  professes  to  acknowledge  no  reli- 
gion, true  or  false. 

*  Dr.  Priestley  observes,  that  when  he  visited  France, 
in  1774,  "  all  her  philosophers  and  men  oc  letters  were  ab- 
solute infidels  ;  and  that  he  was  represented  by  one  of 
them,  in  a  mixed  strain  of  censure  and  compliment,  as  the 
only  man  of  talent  he  liad  met,  who  had  any  faith  in  the 
Scriptures." — "  Nay,  Voltaire  himself,  who  was  then  li- 
ving, was  considered  by  them  as  a  weak-minded  man  ;  be- 
cause, though  an  unbeliever  in  Revelation,  he  believed  in 
a  God." — Fast  Serjnon,  p.  23. 


AND    ATHEISTS.  495 

As  a  religious  sect,  the  very  idea  of  iVtheism, 
so  taken,  involves  a  paradox,  if  not  an  absurdity ; 
for  religion  implies  eveiy  thing  that  Atheism  de- 
nies. It  is  as  impossible  to  conceive  of  such  a 
sect,  as  it  is  difficult  to  believe  diat  there  have  ever 
been  in  the  world  any  speculative  Atheists,  from 
real  principle  and  theory.  Most  people  deny  that 
nature  could  bring  forth  such  an  an  unnatural^  mon- 
strous production.  They  will  allow  those  that  are 
accounted  such,  to  be  only  "  Atheists  in  ostent^ — 
"  Speculative  Atheism,^'  says  Dr.  Bentley,  "  does 
only  subsist  in  our  speculation ;  whereas  really  hu- 
man nature  cauuoL  be  guilty  of  the  crime."* 

Like  the  members  of  most  other  sects.  Atheists, 
or  pretenders  to  Atheism,  are  divided  among  them- 
selves :  so  far  are  they  from  holding  the  same  sen- 
timents, that  their  systems  of  opinion,  if  their  hypo- 
theses may  be  so  called,  are  multiform  and  incon- 
sistent, as  visionary  and  iiTational. 

Some,  with  Protagoras  and  the  sceptics,  are  sa- 
tisfied witli  doubting  and  living  in  suspense  as  to 
the  grand  article  of  human  belief,  the  existence  of 
a  God.  Among  others,  who  more  confidently 
deny  his  existence,  or  who  would  be  thought  to  do 
so,  some,  with  Mr.  Hume  have,  at  the  same  time, 
denied  a  First  Cause ;  of  those  who  allow  a  First 
Cause^  some  have  however  denied  it  to  be  an  intel- 

*  The  infrequency  of  genuine  Atheists  has  been  often 
remarked,  though,  perhaps,  no  where  more  forcibly  than 
by  Maximus  Tyrius.     See  his  A^a^f^  *■ 


..Mi»> 


496  ATHEISM 


ligent  Agent,  supposing  it  to  act  by  necessity,  or, 
more  properly  speaking,  a  being  that  never  acts, 
but  is  acted  upon.  Others  ^^•ho,  with  Epicurus, 
.  allowing  the  First  Cause  to  be  an  intelligent  Agent, 
may  be  said  to  admit  a  God,  notwithstanding 
deny  his  providence,  and,  of  course,  his  moral  at- 
tributes. Some  again,  a\  ho  allow  a  general  provi- 
dence, have  rejected  an  universal  ov  particular  pro- 
vidence ;  confining  it,  at  their  pleasure,  to  the  liea- 
vens,  to  the  human  race,  or  to  the  genera  of  beings; 
thus  excluding,  by  their  respective  hypotheses, 
with  Aristotle,  this  earth, — with  Pythagoras,  ever)^ 
irrational  being ;  or,  w  ith  the  Stoics  and  other?,  all 
species  and  individuals.  Lastly,  others  who  may 
be  said  to  be  orthodox,  respecting  their  belief  of 
God's  providence,  have,  however,  unworthy  no- 
tions of  his  atti-ibutes,  and  such  as,  by  remote,  and 
often  by  immediate,  consequence,  must  destroy 
his  very  existence. 

Thus,  many  have  promoted  the  cause  of  Athe- 
ism in  the  world,  without  intending  it,  by  their 
framing  to  themselves  such  notions  concerning 
God,  as  have  no  foundation,  either  in  his  nature  or 
in  his  word. 

With  respect  to  this  world  and  its  origin,  the 
two  leading  false  hypotheses  that  have  prevailed, 
are — that  of  Ocellus  Lucanus,  adopted  and  im- 
proved by  Aristotle,  that  it  was  eternal;  and,  that 
of  Epicurus,  that  it  was  formed  by  a  Jortuitous 
concourse  of  atoms.  But,  should  we  wait  till  they 
prove  either  of  these  hypotheses  by  evident  and 


AND    ATHEISTS.  497 

demonstrative  reasons,  the  world  may  have  an 
end  before  Epicurus  and  his  followers  prov'e  their 
atoms  could  have  given  it  a  deghming;  and  we 
may  find  it  eternal,  a  parte  post,  before  Aristotle 
and  his  followers  can  prove  it  was  so,  a  parte 
ante.^ 

The  principal  tenets  of  the  Free-thinkers,  may 
be  seen  thrown  together  in  the  1st  volume  of  the 
Connoisseur,  under  the  contradictory  title  of  "The 
Unbeliever's  Creed." 

"  That  the  soul  is  material  and  mortal,  Chris- 
tianity an  imposture,  the  Scripture  a  forgery,  the 
worship  of  God  superstition,  hell  a  fable,  and  hea- 
ven a  dream,  our  life  without  providence,  and  our 
death  without  hope,  like  that  of  asses  and  dogs, — 
are  part  of  the  glorious  gospel  of  Atheists.'^f 

Worship,  &c. — On  this  head  I  can  say  no- 
thing, till  I  receive  information  from  the  Atheists 
themselves ;  or,  till  I  have  seen  a  work  published 
about  the  beginning  of  the  last  century,  by  Mr. 

*  Several  moderns  have  believed  in  the  eternity  of  the 
world ;  among  others.  Sir  W.  Temple,  according  to  Bi- 
shop Burnet,  and  Dr.  G.  H.  Tou!min,  anther  of  a  late 
work,  entitled,  "  The  Antiquity  and  Duration  6/  the  World." 
The  same  doctrine  is  held  by  many  disciples  of  Spinoza, 
in  France,  as  Mr.  Volney,  and  Mr.  Dupuis  ;  and  perhaps 
by  their  .brethren  of  the  London  Corres/wnding  Society, 
who  tell  us,  "  Nature  is  our  God,  and  the  Universe  our 
Bible." — See  the  Anti-Jac.  Revieiv,  vol.  i.  p.  231. 

t  Bentley  on  Free-thinking. 


498  ATHEISM, 

John  Toland,  entitled,  "  A  Form  of  Divine  Sewice 
to  the  infinite  and  eternal  Universe  /"* 

Atheistical  Works. — Lucretius  and  Spino- 
za haA4e  defended  x\theism.  The  latter  wrote  in 
the  17th  century,  and  believed  that  the  universe 
is  God.  As  Toland,  Woolston,  and  Hume,  used 
generally  to  pretend  that  they  were  friends  to 
Christianity,  while  they  were  secretly  aiming  to-over- 
throw  it ;  so  most  of  the  abettors  of  Atheism,  un- 
willing openly  to  avow  their  principles,  have  used 
arts  equally  disingenuous,  to  support  their  feeble 
cause. 

Half  our  danger  does  not  arise  from  tracts  pro- 
fessedly penned  in  favour  of  Atheism  and  In'eli- 
gion,  but  from  writings  of  other  kinds,  carrying 
nothing  hostile  in  their  appearance.  The  unsus- 
pecting reader,  who  sat  down  to  inform  or  amuse 
himself  with  a  piece  of  natural  or  civil  history,  bio- 
gi-aphy,  a  poem,  a  tale,  or  a  fable,  if  he  have  not 
his  wits  about  him,  finds  his  reverence  for  the 
doctrines  of  religion,  and  those  who  teach  them, 
filched  from  him ;  rises,  to  his  great  surprise,  half 
an  infidel ;  and  is  not  sure  whether  he  has  a  Souly 
a  Saviour^  or  a  God. 

The  dangerous  tendency  of  several  wTitings, 
some  of  which  were,  perhaps,  but  little  suspected 
of  Atheism,  has  been  shewn  by  Mr.  Witherspoon, 

*  See  Dr.  Young's  J^ight  Thoughts.     Night  4.th. 

"  These  pompous  sons  of  reason  idolis'd,"  Sec 


AND  ATHEISTS.  499 

an  able  writer  of  the  last  century,  and  the  princi- 
ples contained  in  them  briefly  summed  up,  in  what 
he  calls  "The  Athenian  Creed."* 

It  is  well  known,  that  Buyle's  Dictionary  con- 
tains, under  the  mask  of  religion  and  science,  a 
whole  mass  of  atheistical  principles ;  and  since  the 
above  were  written,  the  same  spawn  of  irreligion 
has  been  industriously  scattered  all  over  the  world, 
and  especially  on  the  continent  of  Europe,  in  the 
wretched  productions  of  modeiTi  philosophers^  of 
various  shapes  and  sizes,  under  the  name  of  essays, 
letters,  novels,  histories,  Sec,  from  the  bulky  quar- 
to to  the  meagre  pamphlet,  f 

Writings  acainstAtheism  . — An  infallible 
antidote  against  atheistical  tenets  may  be  found  in 
the  sermons  preached  at  Boyle's  lectui;e,  collected 
in  3  volumes  folio, — Bishop  Wilkins's  Princitles 
and  Duties  of  Natural  Religion, — Dr.  Cudwortivs 

*  This  Creed  is  extracted  by  Mr.  W.,  in  his  ^'■Character- 
istics" p.  40  to  which  the  reader  is  i-eferred,  as  the  sum  and 
substance  of  "Leibnitz's  Thcodicc^  and  his  Letters,  Shafts- 
bury 's  Characteristics,  Collins's  Enquiry  into  Human  Liberty^ 
all  Mr.  H — n's  pieces,  Christianitij  as  Old  as  the  Creation^ 
D — n's  Bests  chone,  and  Mr.  H — 's  Moral  Essatjs. 

«N.  A e  is  the  author  of  the  Pleasures  of  the  Ima- 
gination, a  work  to  be  put  on  the  same  shelf  with  all  above," 

t  Short  and  popular  atheistical  tracts  have  also  been 
printed  gf  late  in  this  country,  in  the  cheapest  manner,  and 
sold  below  their  value,  that  they  might  find  their  way  to 
garrets  and  shop-boards.  Such,  Dr.  :Magee  tells  us,  were 
"literally  scattered  alontr  the  high  ways"  in  Ireland,  parti- 
cularly in  the  North. — See  his  Sermon  at  St.  Jrine's,  Dub- 
Itn,  May  5,    «796. 


m 


500  ATHEISM, 

Intellectual  System^ — Abemethy  On  the  Divine  At- 
tributes,— Fenelon  and  Bate  On  the  Existence  of  a 
God, — More's  Antidote  against  Atheism, — Knight's 
Being  and  Attributes  of  God,  demonstrated  cs?c. 

All  the  ablest  laymen,  and  most  profound  philo- 
sophers of  our  nation,  have  been  the  firmest  believ- 
ers in  the  existence  and  superintendence  of  a  De- 
ity. "Indeed,  as  Lord  Bacon  has  well  remarked, 
in  his  Essays,  *'  A  little  philosophy  inclineth  man's 
mind  to  Atheism,  but  depth  in  philosophy  bring- 
eth  men's  minds  about  to  religion ;  for,  while  the 
mind  of  man  looketh  upon  second  causes  scattered, 
it  may  rest  in  them  and  go  no  farther;  but  when  it 
beholdeth  the  chain  of  them  confederated  and  link- 
ed together,  it  must  needs  fly  to  Providence  and 
Deitv." 

The  being  of  a  God  may  be  proved,  1st,  From 
the  marks  of  design,  and  from  the  order  and  beau- 
ty visible  in  the  world;  for,  as  Cato  very  justly 
says,  '■'■And  that  he  is,  all  nature  cries  aloudP  2dly, 
Confirmed  by  universal  consent. — See  Bishop  Stil- 
lingfleet's  Origines  Sacr^e.  3dly,  Proved  scienti- 
fically from  the  relation  of  cause  and  effect.  4thly, 
From  internal  cor.sciousness.  5thly,  From  the  ne- 
cessity of  a  final  as  well  as  efficient  cause.  And 
the  arguments  from  these  heads  may  be. confirmed 
from  the  history  of  the  creation,  and  from  the  pro- 
phecies and  miracles  of  Scripture. 

The  arguments  for  the  being  of  a  God  are  dis- 
tributed into  two  kinds:  1st,  Arguments  a  priori,  or 
tliose  taken  irom  the  necessity  of  the  Divine  exist- 


AND  ATHEISTS.  501, 

,cnce  :  2nd,  Arguments  a  posteriori^  or  those  taken 
IVom  the  ivoi'ks  of  nature. 

Most  people  agree  with  Lord  Chesterfield,  in  be^ 
lieving  that  the  Divine  existence  cannot  be  proved 
a  priori^  and  that  it  cannot  be  doubted  a  posteriori. 
On  the  former  species  of  proof,  however,  Dr.  S. 
Clarke's  Essay  on  the  Being  and  Attributes  of  God 
has  been  generally  considered  a  master-piece,  and 
of  the  latter,  the  following  passage  from  Dr.  Balguy 
"is  a  beautiful  illustration  : — 

''  Of  all  the  false  doctrines  and  foolish  opinions 
which  ever  infested  the  mind  of  man,  nothing  can 
possibly  equal  that  of  Atheism,  which  is  such  a 
monstrous  contradiction  to  all  evidence,  to  all  the 
powers  of  understanding,  and  the  dictates  of  com- 
mon sense,  that  it  may  be  well  questioned,  whe- 
ther any  man  can  really  fall  into  it,  by  a  deliberate 
use  of  his  judgment. 

"  All  nature  so  clearly  points  out,  and  so  loudly 
proclaims,  a  Creator  of  infinite  power,  wisdom,  and 
jToodness,  that  whoever  hears  not  its  voice,  and 
sees  not  its  proofs,  may  well  be  thought  wilfully 
deaf,  and  obstinately  blind. 

"  If  it  be  evident,  self-evident  to  eveiy  man  of 
thought,  that  there  can  be  no  effect  without  a  cause, 
what  shall  we  say  of  that  manifold  combination  of 
effects,  that  series  of  operations,  that  system  of  won- 
ders, which  fill  the  universe,  which  present  them- 
selves to  all  our  perceptions,  and  strike  our  minds 
and   our  senses  on  every  side  !       Every  facult}', 

VOL.  IIP.  3  s 


6,02  '  ATHEISM,  AND 

every  object  of  every  faculty,  demonstrates  a  Deity. 
— The  meanest  insect  we  can  see,  the  minutest  and 
most  contemptible  weed  ^ve  can  ti"ead  upon,  is 
really  sufficient  to  confound  Atheism,  and  baffle  all 
its  pretensions. — How  much  more  that  astonishing 
variety  and  multiplicity  of  God's  works  with  which 
we  are  continually  surrounded !  Let  any  man 
survey  the  face  of  the  earth,  or  lift  up  his  eyes  to 
the  firmament ;  let  liim  consider  the  nature  and  in- 
stincts of  brute  animals,  and  after^vards  look  into 
the  operations  of  his  own  mind :  will  he  presume 
to  sa}^  or  suppose  that  all  the  oljjects  he  meets  with 
are  nothing  more  than  the  result  of  unaccountable 
accidents  and  blind  chance  ?  Can  he  possibl}" 
conceive  that  such  wonderful  order  should  spring- 
out  of  confusion;  or  that  such  perfect  beauty  should 
be  ever  formed  by  the  fortuitous  operations  of  un- 
conscious, unactive  particles  of  matter?  As  well, 
nay  better,  and  more  easily,  might  he  suppose  that 
an  earthquake  might  happen  to  build  towns  and 
cities  ;  or  the  materials  carried  dov.n  by  a  flood  fit 
themselves  up  ■\\  ithout  hands,  into  a  regular  fleet. 
For  what  are  towns,  cities,  or  fleets,  in  comparison 
of  the  vast  and  amazing  fabric  of  the  universe  ! 

"  In  short,  Atlic'ism  offers  such  violence  to  all  our 
faculties,  that  it  seems  scarce  credil^le  it  should 
ever  reall}-  find  any  footing  in  tlie  human  under- 
standing.'- 

It  must  be  owned  on  all  hands,  that  the  exist- 
ence of  a  God  is  desirable  and  highly  expedient  ; 
every  argument  to  the  contrary  refutes  itself,  and 
evidently  demonstrates  a\  hat  it  is  brought  to  deny. 


ATHEISTS.  505 

For,  when  it  is  said,  as  by  Mr.  Hobbes  and  his 
followers,  that  the  notion  of  a  God  is  not  from  na- 
ture, nor  from  revelation,  but  from  policy  and  state 
craft,  then  is  it  owned  to  be  for  the  good  of  society. 
— When  it  is  supposed  that  the  world  came  into 
existence  by  chance,  and  is  every  moment  liable  to 
be  destroyed  by  it,  then  is  it  dangerous  to  live  in 
such  a  7Vorld. — When  it  is  alleg-ed  that  the  world 
is  eternal,  and  that  all  things  are  by  fatal  necessity, 
then  liberty  and  choice  were  injinitely  better. — ■ 
When  it  is  argued  from  supposed  defects  in  the 
frame  of  nature,  and  in  the  government  of  the  world, 
then  is  it  better  that  tlie  world  had  been  made,  and 
ivere  governed  by  a  perfectly  wise  and  gracious  being. 

But,  indeed,  the  being  of  a  God  is  so  necessary, 
and  witlial,  a  truth  so  evident,  that  an  Atheist, 
almost  in  any  sense  of  the  word,  had  been  a  crea- 
ture unheard  of  in  the  world,  at  least  in  the  civi- 
lised world,  had  we  been  guided  solely  by  instinct 
and  common  sense,  had  not  human  reason,  or  ra- 
ther the  abuse  of  it,  lowered  some  men  to  a  level 
\Y\\h  the  brute  creation,  from  which  we  are  more 
distinguished  by  oui'  sense  of  religion,  than  by  our 
reason. 

The  force  of  the  argumentfrom  universal  con- 
sent, will  appear  when  thus  stated,  according  to 
the  method  used  by  Aristotle  in  his  Topics,  in  ar- 
guing from  authority. — That  which  seems  true  to 
sojne  wise  7nen,  ought  to  appear  a  litde  probable  ; 
what  ?}2ost  wise  men  believe,  is  yet  further  probable ; 
that  in  which  most  men,  both  wise  and  unwise,  do 


504  ATHEISM,  AND 

agree,  is  still  more  highly  probable ; — but  vthat  is 
received  as  truth  by  the  general  consent  of  all  man- 
kind^ in  all  ages  of  the  world,  hath  certainly  the 
highest  degree  of  evidence  of  this  kind  that  it  is  pos- 
sible for  it  to  have. 

In  short,  the  arguments  in  proof  of  a  Deity  are 
so  numerous,  and  at  the  same  time  so  obvious  to 
every  thinking  mind,  that  to  \vaste  time  or  paper 
in  disputing  with  a  doxvnright  Atheist,  is  making 
too  great  approaches  towards  that  irrationality, 
which  may  be  considered  as  one  of  the  most  strik- 
ing characteristics  of  the  sect. — Yes, 


-"  To  add  another  hue 


"Unto  the  rainbow,  or  with  taper  light, 

"  To  seek  the  beauteous  eye  of  heaven  to  garnish, 

"  Is  wasteful  and  ridiculous  excess.^' 

Numbers,  and  Countries  where  found. 
— On  this  head  little  can  be  said  with  certainty, 
unless  perhaps  by  themselves.  Atheists  in  gene- 
ral lurk  in  secret,  their  conscience  and  fears  will 
seldom  allow  tliem  to  shew  themselves :  to  be 
open  and  appear  is  the  property  of  truth,  the 
daughter  of  the  light  and  of  the  day.  It  may 
however  be  affirmec],  that  the  abbettors  of  Athe- 
ism and  irreligion  were  never  more  numerous  than 
they  now  are,  or,  than  they  have  been  of  late. 
They  have  compassed  sea  and  land  to  find  one 
nation  or  whole  people  of  brethren,  and  once 
thought  they  had  really  discovered  one,  and 
stood  with  open  arms,  ready  to  give  that  polite 


V 


ATHEISTS.  505 

people,  the  Hottentots,  \ht  fraternal  embrace.  But 
we  have  reason  to  beHeve  that,  as  has  ahvays  been 
the  case,  they  are  more  numerous  in  Europe,  and 
particularly  in  France,  Germany,  and  Italy,  than 
any  where  else ;  and,  if  there  is  any  thing  criminal 
in  their  principles  and  conduct,  those  of  Europe 
have  of  all  others,  the  greatest  danger  to  fear.  But, 
whatever  may  become  of  their  persons,  on  their 
emigration,  we  cannot  help  believing,  with  the  epi- 
grammatist Owen,  that  their  principles  are  confined 
to  the  four  corners  of  this  world  alone : — 

"  Descendat  tristem  licet  Atheus  in  Orcum, 
"  NuUus  in  inferno  est  Atheus,  ante  fuit." 


Miscellaneous  Remarks. — The  more  not- 
ed Atheists,  since  the  reformation,  are  Machiavel, 
Spinoza,  Hobbes,  Blount,  and  Vanini.  And  to 
these  we  may  add  Hume,  and  Voltaire,  the  Cori- 
phceus  of  the  sect,  and  the  great  nursing  father  of 
that  swarm  of  them,  which,  in  these  last  days,  had 
well  nigh  eaten  out  the  vitals  of  Christianity,  and, 
had  they  been  encouraged,  would  have  left  uncon- 
sumed  not  even  the  skeleton  of  religion,  or  of  any 
real  virtue  among  men. 

"  The  reason  of  Voltaire,"  says  the  great  and 
good  Bishop  Home,  "  was  to  right  reason  what  a 
monkey  is  to  a  man. — And  his  religion,  by  which 
I  mean  his  speculations  about  the  Deity,  (for  he 
had  no  other)  was,  as  nearly  as  we  can  discover, 


506  ATHEISM,  AND 

the  same  with  that  of  the  Atheist  Vanini,  whose 
principles  he  expressly  defended."*  » 

This  Lucilio  Vanini  was  an  Italian  ;  and,  not- 
withstanding it  is  said  that  he  had  proved  to  his 
judges,  in  a  strong  and  moving  manner,  the  exist- 
ence of  a  Deity,  from  a  straw  which  he  had  pick- 
ed up  at  the  bar  before  them,  yet  the  parliament  of 
Toulouse  pronounced  on  him  sentence  of  death, 
and  he  was  accordingly  burnt  there  for  his  atheis- 
tical tenets,  A.  D.  1619.  He  confessed  that  he  was 
one  of  twelve  who  sat  out  from  Naples  to  spread 
their  doctrines  in  all  parts  of  Europe.  Yet,  after 
all,  few  will  be  inclined  to  defend  his  punishment, 
any  more  than  his  principles ;  for  the  man's  eccen- 
tricities through  life,  as  well  as  his  ravings  after  he 
had  heard  his  cruel  fate,  evidently  shew  that  his 
sentence  should  have  been  confinement,  rather 
than  death. 

Even  in  this  country,  direct  Atheism,  if  open- 
ly avowed,  is  a  capital  offence  ;  for  in  an  act  of 
Parliament  in  1661,  c.  21,  there  is  a  clause  to  this 
purpose:  "  Like  as  his  Majesty,  widi  advice  fore- 
said, finds,  statutes  and  ordains,  that  whosoever 
shall  deny  God,  or  any  of  the  persons  of  the  bless- 
ed Trinity,  and  obstinately  continue  therein,  shall 
be  processed,  and  being  found  guilty,  that  they 
be  punished  with  death." — Yet,  in  open  defiance 
of  this  act,  (for  I  am  not  aware  that  it  is  repeal- 
ed) and  with  an  unusual  effrontery  and  assurance, 

*  See  the  second  volume  of  The  Scholar  Armei. 


ATHEISTS.  507 

we  Are  told  that  a  Mr.  TFilliam  Hammond  of  Liver- 
pool, publicly  declared  himself  to  be  an  Atheist. — 
Thus,  "  Whereas  some  have  doubted  whether  there 
ever  was  such  a  thing  as  a  proper  Atheist,  to  put 
them  out  of  all  manner  of  doubt,  I  do  declare,  that, 
upon  my  honour,  I  am  one.  Be  it  therefore  re- 
membered, that,  in  London,  in  the  kingdom  of 
England,  in  the  year  oi  our  Lord^  1781,  a  man  has 
publicly  declared  himself  an  Atheist."* 

The  conduct  of  this  man,  too,  creates  a  suspicion 
that  the  faculties  of  his  mind  were  at  that  time  not 
so  perfectly  sound  as  might  be  wished. 

Cato  Zwack  declared  himself  a  dmvnright  x\the- 
ist;  and  Dupont  exclaimed,  in  tlie  French  Conven- 
tion, '■''  I  am  an  Atheist  P^  but  these  are  the  mere 
ebullitions  of  that  intellectual  process,  which  was 
then  carrying  on,  and  were  said  at  a  time  w  hen  the 
observance  of  religious  worship  was  punished,  in 
France,  as  an  offence  against  the  laws.f 

The  period  of  implicit  reception  in  that  country, 
appears  to  be  over;  the  period  of  implicit  rejection 

*  Sec  Dr.  Priestley's  Letters  to  a  Philosophical  Unbeliever, 
t  Christianuy  was  abolished  in  France  in  1794,  and  re- 
established in  1802 — See  in  Dr.  Ryan's  History  of  the  Ef- 
fects of  Religion^  p.  426,  8cc.,  the  substance  of  the  Concord- 
ate  between  the  Pope  and  the  French  Republic,  on  the  5th 
and  7lh  of  April  1802,  when  Portalis  znd  Simeon,  two  of 
Buonapane's  counsellors  of,  state  lamented  the  effecis  of 
their  Atheism  and  infidelity,  and  njainluined  the  necessity 
of  religion,  on  the  ground  of  its  advsniages  to  individuals 
and  communiiies. 


508  ATHEISM,  &C. 

has  succeeded;  and  the  period  of  just  discrlmiua- 
tion,  it  is  hoped,  will  yet  take  place,  however  little 
ground  we  may  have  to  conclude,  from  present  ap- 
pearances, that  it  is  near  at  hand. 

Meantime,  I  close  this  work  with  the  following 
supplication,  which  the  church  of  England,  whose 
charity  embraces  all  mankind,  puts  into  the  mouth 
of  all  her  members ;  and  I  can  readily  believe  -that 
every  reader  of  these  volumes,  who  calls  Iiimself  a 
Christian^  whether  Churchman  or  Dissenter,  or  of 
whatever  denomination  he  be,  will  sincerely  and 
fervently  join  me  in  it,  and  add  his  hearty  amen. — 

*'  O.God,  the  Creator  and  Preserver  of  all  man- 
kind, we  humbly  beseech  thee,  for  all  sorts  and 
conditions  of  men,  that  thou  wouldest  be  pleased 
to  make  thy  ways  known  unto  them,  thy  saving 
health  unto  all  nations. 

"  More  especially,  we  pray  for  the  good  estate 
of  the  Catholic  Church ;  that  it  may  be  so  guided 
and  governed  by  thy  good  spirit,  that  all  who  pro- 
fess and  call  themselves  Christians,  may  be  led  into 
the  way  of  truth,  and  hold  the  faith  in  unity  of 
spirit,  in  the  bond  of  peace,  and  in  righteousness 
of  life  !"  Amen. 


THE    END. 


